remaineth for them to receive none but the second And that then is it And that bound they are to receive For though by speciall priviledge some are aspersi Spiritu quos aqua mystica non tetigit Sprinkled with the HOLY GHOST before they had 〈◊〉 Sprinkling of water of which number was Cornelius and these in the Text though while they were at the Sermon the HOLY GHOST came upon them yet to the Sacrament they came though we see That was to them and is to us all the Seale of GOD 's acceptation That first was theirs but the chiefe and last is this of ours For this is indeed the true receiving when one is received to the Table to eat and drinke to take his repast there yea ad accipiendum in quo acceptus est to take and to take into Him Heb. 10.10 Ephes. 1.7 that body by the oblation whereof we are all sanctified and that blood in which we have all remission of sinnes In that ended they in this let us end And this accepting we desire of GOD and desiring it in an acceptable time He will heare us and this is that acceptable time For if the yeare of Pentecost the fiftieth yeare were the acceptable yeare as Luk. 4.21 then the day of Pentecost the fiftieth day this day is the acceptable day for the same reason Truely acceptable as the Day whereon the Holy Ghost was first received and whereon we may receive Him now againe Whereon acceptus est is fullfilled both waies we of Him received to grace and He of us His flesh and blood and with them his Spirit He receiveth us to grace and we receive of Him grace and with it the influence of His Holy Spirit which shall still follow us and never leave us till we be accepti indeed that is received up to Him in his kingdome of glorie Whither blessed are they that shall be received A SERMON Preached before the KINGS MAIESTIE AT VVHITE-HALL On the IV. of Iune A. D. MDCXX being WHIT-SVNDAY I. IOHN CHAP. V. VER VI. Hic est qui venit per aquam sanguinem IESVS CHRISTVS non in aqua solum sed in aqua sanguine Et Spiritus est qui testificatur quoniam SPIRITVS est veritas This is that IESVS CHRIST that came by water blood not by water onely but by water blood And it is the Spirit that beareth witnesse for the Spirit is truth THIS is IESVS CHRIST and it is the Spirit So the verse you see linketh CHRIST and the Spirit togither is a passage from the one to the other Linketh them and so consequently linketh this Feast of the Spirit present with those of CHRIST that are gone before and under one sheweth the convenience of having the Spirit an article in our Creed and of having this day a feast in our Calendar For though CHRIST have done all that He had to doe all is not done that is to doe till the Spirit come too We have nothing to shew we want our teste a speciall part of out evidence is lacking that when all is done iâ— thâ—s be not nothiâ—g is done CHRIST without water water without bloud His water and bloud and He without the Spirit availe us nothing The Spirit we are to have and this day we have it and for the having it this day we keep a Feast As those hitherto for Christ complementum legis so this for the Holy Ghost complementum Evangelij which was not complete donec complerentur dies Pentecostes till the dayes of Pentecost were fulfilled till this day was come and gone Saint Iohn is every where all for love Heer in this Chapter I know not how he it hitt upon faith Which with him is rare so the more to be made of Specially in this age wherein it is growen the vertue of chiefe request And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excellent vertue is faith if it be faith For as there is saith Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a knowledge falsly so called 1. Tim. 6.20 so is there a faith for faith is it selfe but a land of knowledge How shall we then make faith of our faith Of it selfe it is but a bare act faith a thing indifferent the vertue and the value of it is from the objâ—ct it beleeveth in if that be right all is right And that is right if it have for his object not IESVS CHRIST barely but as Saint Iohn speaketh That IESVS CHRIST That IESVS CHRIST is somwhat a strange speech as if there were another Is there so Yes II. Cor. XI.V. ye have alium IESVM and Gal. I.VII. aliud Evangelium Not that but another IESVS Not this but another Gospell And as not that but another IESVS So CHRIST himselfe tells us you shall have not that but another CHRIST Another nay many other yet there is but one true Mat. XXIV XXIV Lo heer is CHRIST lo there He is Go into the desert there you shall have Him Get you to such a conventicle and there you shall not misse of Him Go but to one Citie I could name you shall have Christs enough and scarce a true one among them all Well then what shall we do to sever the precious from the vile That IESVS CHRIST Ier. 15.19 from others sett the Hic est ille upon the right CHRIST This saith Saint Iohn These two wayes 1 That IESVS CHRIST that comes in water and blood jointly not in either alone Hic est Ille If but in one he is another IESVS 2 That Iesus that hath the Spirit to bear Him witnesse is the true this Witnesse if he want Hic non est Ille Vnder one we shall learne CHRIST aright For as one may learn a false CHRIST so may he the true CHRIST falsly You have not so learned CHRIST saith the Apostle Ephes. 4.20 that is not amisse you have not meaning some other had And as learne CHRIST aright so learne to doe the Spirit his right not to shoot him of but know he is to have a chiefe Holy-day in our Fasti as He hath a part and a principall part in the Teste of whosoever shall bee saved The Summe The Summe is three Items we have 1. That we take not Pseudo-Christum pro Christo the false CHRIST for the true that is one that comes in His name but is not He. 2. Neither when we have the true one that we take not Semi-Christum pro Christo a moity or part of CHRIST for the whole 3. When we have the whole that we take Him not without His Teste and that is the Spirit For as good not take Him at all The Division Three parts I would lay forth 1 There is CHRIST 's part 2 There is the Spirit 's part 3 There is the Sacrament's part CHRIST 's part His double comming in 1 water and 2 bloud In it these 1 That Christ was so to come 2 That Christ did so come 3 Not onely did but doth so
Gâ—n 1.2 Lâ—vit 19.11 With the Holy Ghost the true Vnction and the truth of all unctions whatsoever The Spirit and water agree the Spirit moved on the face of the waters The Spirit and bloud agree The Spirit of life is in the bloud the vessells of it the arteries runne along with the texture of the veines all the body over To His comming this Spirit agreeth also When He came as Iesus To His comming the Spirit conceived Him When He came as CHRIST the Spirit annointed Him When He came in water at His Baptisme the Spirit was there came down in the shape of a Dove rested abode on Him When He came in blood at His Passion there too Ioh 1.32 It was the aeternall Spirit of GOD by which He offered Himselfe without spott unto God Heb. 9.4 So the most fit that can be to beare witnesse to all Praeseas interfuit vidit audevit was present heard and saw was acquainted with all that passed none can speake to the point so well as He. The Spirit is a witnesse is true every way But why is it said The Spirit the câ—â—efe witnâ—ssâ— It is the Spirit that beareth witnâ—sse seeing they both water and bloud beare it too it is water it is blood that beare witnesse also They indeed are witnesâ—es but it is the Spirit He it is that is the principall witnesse and principally to be regarded before the rest Heere he comes in last but He is indeed first and so as first is placed at the eight verse where they are orderly reckoned up And good reason He is one of the three both above in heaven and beneath in â—arth third there above first heer beneath a witnesse in both Courts admitted ad jus testis in both for his speciall creditt in both the medius terminus as it were between heaven and earth between God and man Besides it is sayd It is He He it is that bâ—areth witnesse For it is neither of the other will doe us any good without him the whole weight lieth upon him Not the water without the Spirit it is but nudum egenum clementum â—al 4.9 Ioh. 6. â—3 Not the bloud without the Spirit no more then the flâ—sh without the Spirit non prodest quicquam as said He whose the flâ—sh and bloud was CHRIST himselfe Will you see a proof without it CHRIST came to Simon Magus in water Act. 18 1â— Mat. 26. he was baptized CHRIST came to Iudas in bloud he was a communicant but Spirit there came none to testifie they were both never the better The better nay the worse Simon perished in the gall of bitternesse Iudas bibit mortem de fonte vitae Act 8 2â— from the cup of blessing drank downe his owne bane All for want of Et spiritus est So is it 1. Cor. 10 1â— with the word and with eny meanes els Ioh. 4.14 Ioh. 6.17 But let the testimonie of the Spirit come the water becomes a well springing up to aeternitie the flesh and blood meat that perisheth not but endureth to life everlasting And even in nature we see this Water if it be not aqua viva have not a spiâ—it to move it and make it runâ—e it stands and putrifies and bloud if no spirit in it it congeales and growes corrupt and foule as the bloud of a dead man The spirit helpeth this and upon good reason doth it For CHRIST being conceived by the Spirit it was most meet all of Christ should be conceived the same way That which conceived him should impregnate His water should animate His bloud should give the vivificat the life and vigor to them both It is the Spirit then that giveth the witnesse Now in a Witnesse above all it is required he be true the Spirit is so trâ—e as he is the Truth it selfe 2 The truth of His witnesse Ioh. 14.6 The Spirit the truth Why CHRIST saith of Himselfe I am the truth All the better for Verum vero cònsonat one truth will well sort with will uphold will make proofe one of another as these two doe prove either other reciprocally The Spirit CHRIST 's proofe CHRIST the Spirit 's CHRIST the Spirit 's Every spirit that confesseth not CHRIST is not the true spirit The Spirit CHRIST'S 1. Ioh. 4.3 CHRIST if He have not the Teste of the Spirit is not the true CHRIST Alwaies the Truth is the best witnesse And if He be the Truth on His teste you may beare your selfe Not so on water or bloud without Him they may well deceive us and be falsa and fallacia as wanting the Truth if He if the Spirit be wanting That truth to be knowen It will then much concâ—rne us to be sure the Spirit on whose testimonie we are thus wholy to relye that that spirit be the truth And it is the maine point of all to be hable to discerne the Spirit that is the truth because as there is a Spirit of truth so is there a Spirit of error abroad in the world 1. Ioh. 4.6 2. Câ—r 11.4 yea many such Spirits and the Apostle who tells us of altum IESVM in the same verse tells us of alium Spiritum too We be then to trie which spirit is the truth that so the spirit on whose witnesâ—e we rest our selves be the truth How take we notice of the Spirit How knew they the Angel was come downe into the poole of Bethesda but by the stirring and moving of the water By His spirituall motions Ioh. 5.8 So by stirring up in us spirituall motions holy purposes and desires is the Spirit 's comming knowen Specially if they doe not vanish againe For if they doe then was it some other flatuous matter which will quiver in the veines unskilfull people call it the life-bloud but the Spirit it was not The Spirit 's motion the pulse is not for a while and then ceaseth but is perpetuall holds as long as life holds though intermittent sometime for some little space Yet hold we it not safe to lay overmuch weight upon good motions which may come of diverse causes By newnesse of life and of which good motions there are as many in hell as in heaven The surest way is to lay it on that our SAVIOVR and His Apostles so often lay it Ioh 6.63 2. Cor. 3.6 that is on Spiritus vivificat The life is ever the best indicant signe of the Spirit Novum supervenisse Spiritum nova vitae ratio demonstrat that a new Spirit is come a new course of life is the best demonstration The notes of that life Ioh. â— 8 2 Tim. 4.1 1. Cor. 1â— 11 1 Breath Now life is best knowen by vitall actions Three the Scripture counteth 1 Spiritus ubi vult spirat by breath 2 Spiritus manifestè loquitur by speech 3 Omnia haec operatur unus idemque Spiritus by the worke these three 1 The neerest and most proper note
is but a circumstance or ceremonie what should we stand at it Yes sure seeing the HOLY GHOST hath thought it so needfull as to enter it we may not passe it over or leave it out Not onely of one minde that is unanimitie but also in one place too that is uniformitie Both in the unitie of the Spirit that is inward and in the bond of peace too that is outward An Item for those Eâ—hâ—s 4.3 whom the Aâ—ostle calleth Filij Substractionis that forsake the Congregation as even then Heb 10 39 in the Apostle's Times the manner of some was and doe withdraw themselves to their perdition to no lesse matter GOD 's will is we should be Heb. 10 25. as upon one foundation so under one roof That is His doing Qui facit unanimes c He that maketh men of one minde to dwell in one house Therefore it is expresly noted Psal. â—8 6 of this Companie heer in the Text where they prayed they prayed all togither Chap. 4.24 When they heard they heard all togither Chap. 8.6 When they brake bread they did it all togither Verse 46. All togither ever not in one place some and some in another but all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in one and the selfe same place For say what they will Division of places will not long be without division of mindes This must be our ground The same Spirit that loveth unanimitie loveth vniformitie unitie even in matter of circumstance in matter of place Thus the Church was begunn thus it must be continued To these doe the Fathers joine a third which they raise out of the word While the 〈◊〉 dâ—yâ—s were fulfiâ—led I 〈◊〉 complerentur A disposition in them whereby they held out and stirred not even till the fiftie dayes were fulfilled That farmer unanimitie this latter long animitie There is in us a hott hastie spirit impatient of any delay what we would have we would have out of hand and these same Dum and Donec and such like words we love them not This Spirit was even in these heer the Apostles themselves at the first as we may see in the last Chap. Verse 6. where they shew it Domine iam nevis Lord will thou now even now by and by But that Spirit He cast out with Non est vestrum c Manetâ—vos dum After which charge given though at the instant of His ascending He promised He would send them the Holy Ghost Chap 1.7 yet they did not looke for Him the same afternoone nor stayed but till the morrow after Ascension Day not as the Bethulian's stint was foure or five daies at the farthest Iudith 7.30 and then waxed weary and would wayte no longer But as He willed them to wayte so they did wayte not five dayes but five and five And so continued wayting even usque dum Complerentur till they were accomplished And then brake not up neither to keepe Holy-day but held on their wayting holy-dayes and all We say before this Feast had diverse names 1 The Feast of the Law 2 The Feast of harvest Deut. 16 9. 3 The Feast of Pentecost We may put to a fourth out of Deuter. 16.9 It is there called 4 the Feast of Weekes It is not houres will serve the turne not yet dayes it must be weekes and as many weekes as be dayes in a weeke to make it Pentecost that is fifty dayes Thus long they satt by it as it is in the next verse and tarried patiently the Lord's leasure till He came unto them Qui crediderit ne festinet saith the Prophet Esai He that beleeveth Esai 18.16 Aba 2.3 let him not be hastie And si moram fecerit expecta Eum saith Abacuk If He happen to stay stay for Him And so we shall if we call to minde this that He hath wayted for us and our conversion more yeares Aba 2.3 then we doe dayes for Him And this withall veniendo veniet stay He may for a time but if we wayte come He will certainly and when He commeth Manebit vobis in aeternum Ioh. 14.16 He will never forsake us but continue with us for ever Dum complerentur shall have his accomplishment And in this manner doth the Scripture beare witnesse of them they were prepared and that they sped of the Spirit and let us of like preparing looke for like successe The Manner On His part 1. His comming in type And now we come to the Manner of His comming And that first in type sensibly thus described 1 There came a sound 2 There were seene tongues which is a sensible kind of Comming And that is a comming rare and nothing usuall with the Holy Ghost which as an invisible Spirit commeth for the most part invisibly So sayth Iob He commeth to me Iob. 9.11 and I see Him not He passeth hard by me and I perceive Him not It was thus heere Ch. 10. Ver. 24. for this once But after we see in the 10. chap. He came upon Cornelius and His company Chap. 9.6 And after that upon the twelve at Ephesus in the 9. chapt But on neither that ought could be seen or heard Onely discerned by some effect He wrought in them He that best knew the Spirit CHRIST setts us downe the manner of His comming Spiritus spirat sed nescis vnde aut quo He doth come and inspire Ioâ— 3.8 but how or which way that know you not Yet heere in this present case for this once it was meete He should thus come in state and that there should be a solemne sett sensible descending of it 1. Meete that no lesse honour done to this Law of Sion then to that of Sinai which was publique and full of Maiestie and so was this to be 2. Meete That having once before beene and never but once upon Christ the Head it should be so once more on the Church too the Body It pleased Him to vouchsafe to grace the Church His Queene with like solemne inauguration to that of His owne when the Holy Ghost descended on Him in likenesse of a Dove that she might no lesse then He Himselfe receive from heaven like solemne attestation 3. Lastly meete it was it should remaine to the memorie of all ages testified that a day there was when even apparently to sense Mankind was visited from on high And that this Winde heere and these Tongues came not for nought at so high a Feast in so great an Assembly This Comming then of His thus in State is such as it was both to be heard and seene To the eare and the eye both So saith Saint Peter of it after Verse 33. Being thus exalted saith he of Christ and having received the promise of the Father He hath shedd forth this which you now both see and heare And with good reason both To both senses is the Holy Ghost presented To the eare which is the sense of faith To the eye which is
to teach them now or frame their manners they were now to be put in heart The Spirit of truth or holinesse would have done them small pleasure It was comfort they wanted a Comforter to them was worth all Many good blessings come to us by the Holy Ghost's comming and the Spirit in any forme of truth or holinesse or what ye will by all meanes worthy to be received even all His gifts but a gift in season goes beyond all carrieth away the name from all the rest Every gift then in his time When troubled with erroneous opinions then the Spirit of truth when assaulted with tentations then the Spirit of holinesse but when appressed with feare or sorrow then is the time of the Holy Ghost the Comforter Sorrow doth chill and make the spirits congele therefore he appeareth in fire to give them warmth and in a tongue the instrument of comfort by ministring a word in due season and cloven that it might meet with dismayes of all sorts and comfort them against all And so did it and that apparantly For immediatly upon the receiving it they were thought to be full of new wine That was but an error but so comforted they were as before being exceeding fearfull they grew exceeding full of courage and Spirit so as Act 5.41 even when they were scourged piteously ibant gaudentes they went away not patiently induring but even sensibly rejoycing not as men evill entreated but as persons dignified having gott a new dignitie to be compted worthy to suffer for CHRIST 's Name 6 Another Comforter A Comforter then and two things are added 1 Alium and 2 qui manebit in aeternum Another Comforter and 3 that shall abide with them for ever Both which are verified of Him even in regard of CHRIST but much more in regard of other earthly fleshly worldly comforts and Comforters whatsoever Another which word presupposes one besides so that two there be 3One they have already and now another they shall have which is no evill newes For thus in stead of a single they find a double comfort But both they needed This setts us on worke to find the first and we shall not need to seek farr for Him Speake to them of a Comforter and they understood it not but of CHRIST all their comfort in Him lose Him and lose all Indeed CHRIST was one was and is still 1. Ioh. 2.1 And the very terme of Paracletus is given Him by S. Iohn and though it there be turned an Advocate upon good reason yet the word is the same in both CHRIST had been their Comforter while He was their Bridegroom and they the children of the Bride-chamber Mat. 9.15 But expedient it was He should go for expedient it was they had one in heaven and expedient withall they had one in earth and so another in His stead For the first even now absent He is our Comforter still that way we named right now that is our Advocate to appeare for us before GOD there to answer the slanderous allegations of him that is the accuser of us and our brethren Apoc. 12 10. And a comfort it is and a great Comfort to have a good Advocate there in our absence For then we be sure our cause shall take no harme 2· Ioh. 5.45 But secondly If as an Advocate He cannot defend us because the accusation oft falleth out to be true if MOSES accuse us too yet a second comfort there is that as a 〈◊〉 Priest for ever He is entered into the holy places made without hands Heb. 7.17.9.11 there by His â—â—â—ercession to make atonement for them as Sinners whose innocencie as an Advocate He cannot defend And to both these He addeth a third at the beginning of this Chapter That His leaving them is but to take up a place for them to be seised of it in their names whom He will certainely come againe and receive to it there to be for ever with Him Verse 2. And in the meane time He will take order we shall have supplie of another in absence of His body the supply of His Spirit That if we looke up we have a Comforter in heaven even Himselfe and if we looke downe we have a Comforter on earth His Spirit and so are at an anchor in both For as He doth in heaven for us So doth the Spirit on earth in us frame our petitions and make intercession for us with sighes that cannot be expressed And Rom. 8.25.26 Rom. 8.16 as CHRIST is our Witnesse in heaven so is the Spirit heere on earth witnessing with our Spirits that we pertaine to the adoption and are the children of GOD. Evermore in the midst of the sorrowes that are in our hearts with his comforts refreshing our soules Yet not filling them with false comforts but as Christ's Advocate heere on earth soliciting us daily and calling upon us to looke to His Commandements and keepe them wherein standeth much of our comfort even in the testimonie of a good conscience And thus these two this one and this other this second and that first yield plentifull supplie to all our wants A second note of difference is in the tenure they shall have of this other 7 To abide foâ— ever that He shall stay with them still which of Christ they had not For this is the gâ—iefe when we have one that is our comfort that we cannot hold Him and this their feare that when they have another still they shall be changing and never at any certainty Christ as man they could not keepe Given He was by the Father but given for terme of yeares that terme expired He was to returne Therefore his abode is Chap. 1. ver 14. expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the setting up of a Tent or Tabernacle to be taken downe againe and removed within a short time No dwelling of continuance But the HOLY GHOST shall continue with us still and therefore He is allowed a Temple which is permanent and never to be taken downe We have in Him 1. Cor. 3.16.6.19 a state of perpetuitie to our endlesse comfort Howbeit it may well be thought Alium and manebit in aeternum are not put so much for Christ to make a difference from Him as for these same other terrenae consolatiunculae petie poore comforts and solaces of the world which GOD hath given us and we may use but we must looke after Paracletum alium another and another manner Comforter when all is done For of these it may be we shall feele some comfort while we be in health and meetly good estate and in case not much to need it But let us come into their cases heere the heart troubled the minde oppressed the Spirit wounded and then what earthly thing will there be can minister any sound comfort to us It will not be we must needs seeke for this Paracletum alium heere at any hand What speake I of the
to the Sacrament it selfe But then take Him the other way as in conjunction cum populo they and He one body and the case is altered For if He be so cum populo with them 〈…〉 as He be one of them as He be a part of a bodie with them a principall Part I grant yet a part though reason would He doe as they doe part and part alike Inasmuch saith the Apostle as the children were partakers of flesh and blood He also tooke part with them And so Hâ—b 2 14. inasmuch as they baptized He also tooke such part as they both went to baptisme together For ut pars toti congrua a kinde of justice there is in it they should so doe But if we looke a little further then shall we finde greater reason yet A part He is Not onâ—ly as part 〈◊〉 but 〈…〉 also and parts there be that in some case undertake for the whole as the arme to be let blood for all the bodie And it came to passe that such a part He was He undertooke for us For in His baptisme He putt us on as we putt Him on in ours Take Him then Gal. 3 27. not onely as cum populo but as pro populo not onely as nobiscum but as pro nobis Put Him in the case the Prophet doth Pesuit super Ipsum iniquitates omâ—iuÌ„ nosirum Esay 53.6 put upon Him the transgressions of us all Put Him as the Apostle putts Him Factus est peccatum pro nobis make him sinne for us put all our sinnes upon Him and then 2. Cor. 5 21. it will come to passe He will need baptizing He will need that for me and thee that for himselfe He needed not and baptisme in that case To wash of our sinnes may well be ministred unto Him Nay them as in another case the Prophet saith Esay 40.16 that all Lebanon was little enough to finde wood for a Sacrifice So may we in this that all Iordan is little enough to finde water to His baptisme A whole River too little in that case For being first baptized as I may say in so many millions of sinnes of so many millions on sinners in so foule a 〈◊〉 well might He then be baptized if it were but to wash away that His former soule baptisme Well might it come to passe then What baptisme washeth sinns of Not water 〈◊〉 onely scruple remaines How Iordan or any water could doe this wash away sinne To cleare it shortly the truth is it could not It is no a Iob 9.30 water-worke without somewhat put to it to helpe it scoure But nothing on Earth Not if you put to it b Ier. 2.22 nitre much sope fullers earth the hearb borith say the Prophets all will not do it will not of so Therefore this of His in Iordan did not could not doe the feat otherwise then in the vertue of another to follow For after this was past He spoke of another baptisme Chap. 12.50 Zach. 13.1 he was to be baptized with And that was it indeed That the fountaine that was opened to the house of Israël for sinne and for uncleannesse that was baptiâ—mus sanguinis Heb 9.22 For without blood without the mixture of that there is no doing away sinne But the baptisme of bâ—ood And so was He baptized And He had trinam mersionem 1 One in Gethsemane 2 one in Gabbatha 3 and a third in â— Golgotha a Matt. 26 36. In Gethsemane in His sweat of blood b Ioh. 19 13. In Gabbatha in the blood that came from the scourges and thornes and in c Mar. 15.22 Golgotha that which came from the nailes and the speare Specially the speare There met the two streams of d Ioh. 19.34 water and blood the true Iordan the bath or laver wherein we are e 1. Ioh. 1.7 purged from all our sinnes No sinne of so deepe a die but this will command it and fetch it out This in Iordan heere now was but an undertaking of that then and in vertue of that doth all our water-baptisme worke And therefore are we baptized into it not into His water-baptisme but into His Crosse-baptisme not into His baptisme but into His death So many as are baptized are baptized into His death It is the Apostle Rom. VI. 3. Our duty out of Châ—ist's baptisme To take our leave of this point This may be said If it be justice that CHRIST come to baptisme much more that the People And how then comes it to passe that there is such sacrilegious pride in some of the People that as if no such thing were set so light by it as they doe and that not Iohn's as this was but CHRIST 's own baptisme Be sure of this if CHRIST thus did to countenance and credit Iohn's baptisme Chap. 7.30 because it was the ordinance of GOD much more His minde is to give countenance and to have countenance given to His owne which is GOD 's ordinance of a farre higher nature And if the LORD thought not much to come to the baptisme of His servant He will thinke much if the servant come not to the baptisme of his LORD This of His then is but a lesson to us to invite us thereto and we take it as the voice that spake to Saint Paul Act. XXII 16. Et nunc quid moraris Surge ablue peccata tua And now why stay you why protract you the time Vp wash away your sinnes with all the speed you may For if when the People was baptized CHRIST was so much more strongly it holds when CHRIST himselfe is so that then the People should and ought to be baptized The second part of Christs baptisme Now CHRIST is baptized And no sooner is He so but He falls to His Prayers Indigentia mater orationis we say Want begetts prayer Therefore yet there wants somewhat 1. Christ's prayer for somwhat yet wanting A part and that a chiefe part of baptisme is still behinde There goes more to baptisme if it be as it should be then baptismus fâ—umiâ— is yea I may boldly say there goes more to it if it be as it should then baptismus sanguinis 1 Ioh. 5.6 For the baptiâ—me of the Holy Ghost 1. Ioh 5 7 8. Deut. 19.15 CHRIST came in water and blood not in water onely but in water and blood that is not enough except the Spirit also beare witnesse So baptismus Flaminis is to come too There is to be a Trinitie beneath 1 water 2 blood and 3 the Spirit to answer to that above but the Spirit 's baptisme comming too in the mouth of all three all is made sure all established thoroughly This is it He prayes for as man The baptisme of blood we are quit of For the baptisme of blood that was due to every one of us and each of us to have been baptized in his own blood to have had
draw water Esa. 12.3 then to draw blood from Him But indeed to looke well into the matter they cannot be separate they are mixt either is in other There is a mixure of the bloud in the water there is so of the water in the blood we can minister no water without blood nor blood without water In baptisme we are washed with water That water is not without blood The blood serves instead of nitre He hath washed us from our sinnes in His blood Apoc. 1.5 washed They made their robes white in the blood of the Lamp Apoc. 7.14 No washing no whiting by water without blood And in the Eucharist we are made drinke of the blood of the New Testament but in that blood there is water for the blood of CHRIST purifieth us from our sinnes 1. Ioh. 1.7 Now to purifie is a vertue properly belonging to water which yet is in the blood and purifying referrs to spotts not to guilt properly So either is in other Therefore the conceit of separation let it alone for ever To take heed then of dreining CHRIST 's water from his blood or abstracting his blood from his water of bringing in the Restringent sola into either Every one of us for his owne part thus to doe But howsoever men frame phansies to themselves as frame they will doe what we can that our doctrine be looked to we are not to teach IESVS CHRIST but That IESVS CHRIST that thus came in both That our Divinitie then on the one side be not waterish without all heart or comfort presenting CHRIST in water onely to make feâ—re where none is Nor on the other that we frame not our selves a Sanguine Divinitie voyd of fâ—are quite and bring in CHRIST all in blood blood and nothing els with little water or none at all for feare of Ex nimiâ spe desperatio Faith as it justifieth saith Saint Paul there is blood So it purifieth the heart saith Saint Peter Gal. 3.8 Acts 15.9 Rom. 8.20 1. Ioh. 3.3 there is water Hope as it saveth saith Saint Paul blood So it cleanseth saith Saint Iohn water In vaine we flatter our selves if they doe the one and not the other Doe we make grace of none effect that we may not Gal. 2. vlt. Doe we make the Law of none effect by faith that we may not neiâ—her Rom. 3.10 not this day specially the Feast of the Law and Spirit both but rather establish it Apoc. 15.4 Best if it could be sett right the Song of Moses and of the Lamb it is the harmonie of heaven Rom. 15.34 1. Ioh. 2.1 Ioh. 5.14 If we teach Ne peccetis water To teach also blood Si quis autem peccaverit with Saint Iohn If we say Salvus factus es blood to say Noli ampliuâ— peccare water withall with CHRIST himselfe This is that IESVS CHRIST and the true doctrine of Him neither diluta and so evill for the heart nor tentans caput and so fuming up to the head Neither Scammoniate tormenting the conscience nor yet Opiate stupifying it and making it senselesse And so much for CHRIST 's double comming II. The Spirits paâ—t Well when CHRIST is come and thus come may we be gone have we done Done we are yet in the middst of the verse before we make an end of it it must be Whitsontide The Spirit is to come too So a new qui venit that comes in both those and comes in the Spirit besides And a new non solùm not in water and blood onely but in the Spirit withall Not that CHRIST said not truly Consummmatum est that he hath not done all Yes Ioh. 19.30 to doe that was to be done CHRIST was enough needs no supplie The Spirit comes not â— His witnesse to doe comes but to testifie That inter alia is one of his Offices a A witnesse there is to be And a Witnesse is requisite There is no matter of weight with us if it be sped authentically especially a Testament but it is with a Teste And GOD doth none of His great workes but so of which this Comming is one even the greatest of all Neither of his Testaments Acts 14.17 without one As GOD in nature left not himselfe without witnesse saith the Apostle So neither CHRIST in Grace As then in the Old Testament Esay 8.20 Ad Legem testimonium saith Esay 8. So in the New Ad Evangelium testimonium to the Gospell to CHRIST and the testimonie calls Saint Iohn heere CHRIST also to have his Teste We to call for it and if it be called for of us to be hable to shew it A witnesse there needeth then and a witnesse there is One nay three b A witnesse there is nay three Deut. 17.6 In ore duorum that is in every matter nothing without two at least But in this so maine so high a matter God would enlarge the number have it in ore trium have it full no fewer then three three to His part three to ours At the ordering of it in heaven â—hree there were the 1 Father the 2 Word and 3 the Spirit that the whole Trinitie might be aequally interessed in the accomplishment of the worke of our salvation and it passe through all their hands And at the speeding it in earth three more 1 The Spiâ—it and 2 Water and 3 Bloud to answere them that all might goe by a Trinitie that Holy Holy Holy might be thrise repeated The truth heerin answereth to the type For under the Law nothing was held perfectly hallowed till it passed three the 1 cleansing watâ—r first the 2 sprincling of bloud second 3 and last that the holy oyle were upon it too the Holy oyle the Holy Ghost's type but when eny thing annointed with all three then had it his perfect halydome then it was holy indeed And even so passe we through three hands all 1 God's as men Water notes the Creation the heavens are of water and if they the rest God's â—s men 2 Christ's as Christen men Bloud notes the redemption 3 And the Spirit 's as Spirituall men which perteines to all If any be Spirituall he knowes this Gal. 6.1 Iud. 19. and you tâ—at be Spiâ—ituall doe this saith the Apostle For Christians that be animales Sâ—iâ—itum non habentes Saint Iude tells us there is no great reckoning to be made of them To let the other goe The Spiâ—it is a witnesse to IESVS CHRIST c Thâ— Sâ—iâ—it a 〈◊〉 1 〈…〉 that came in water and bloud Witnesse to IESVS CHRIST that came Witnesse to His water and blood He came in In a witnesse it is required He be Tâ—â—â—is idoneus will you see quà m idoneus how apt how every way agreeing The Sâ—irit and Iesus agree Iesus was conceived by the Spirit The Spirit and Christ agree in the word Christ is the Spirit For CHRIST is annointed Annointed with what â— To the waâ—â—r and 〈◊〉 He câ—me in
of the Spirit is spiration or breathing In breathing there is a double act 1 there is a Systole a drawing in of the ayre and that is cold agreeth with CHRIST in water there comes a coole breath ever from the water 2 And there is a Diastole a sending forth of the breath and that we know is warme and agreeth with CHRIST in bloud For bloud is it that sendeth a warme vapor into all the limmes Agreeable to these two have you the two Spirits which upon the matter are but the two acts of one and the same Spirit 1 Inspired the Spirit of feare Esa. 11.2 The feare of GOD. 2 Out-breathed the Spirit of faith 2. Cor. 4.12 Faith in CHRIST Feare comes in water so saith Salomon the Feare of GOD is fons vitae the welspring of life Pro. 14.27 that is water Faith comes in bloud per fidem in sanguinem Ipsius Rom. 3.25 through faith in His bloud So is every one that is borne of the Spirit And to blow out faith still and never draw in feare is suspicious is not safe The true spiration the breathing aright consisting of these two is a signe of the right Spirit 2. Speech Ioh. 3.8 The next signe in the same verse too And you heare the noyse of it For so the Apostle saith the Spirit speakes evidently that is His noise and speech is evidently to be distinguished from those of other spirits His comming in tongues this day sheweth no lesse Which signe of speech doth best and most properly sort heer with a witnesse For a witnesse what he hath to testifie speakes it out vocally What noise then is heard from us What breath we What speakes the Spirit manifestly from our mouthes If cursing and bitternesse and many a foule oath If this noyse be heard from us If we breath minas caedes bluster out threatning and sâ—aying that noyse If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rotten corrupt Act. 9.1 Eâ—hes 4 29. Maâ— 14. â—0 obscaene communication come out of our mouthes we are of Galilee and our very speech bewrayeth us This is not the breath of the Spirit this He speakes not evidently He speakes it not It is not the tongue of heauen this Not sicut dedit Spiritus eloqui no utterance of the Spirit 's giving Act. 2.4 Some of Christ's water would doe well to wash these out of our mouthes The speech sounding of the Spirit is a signe of the true Spirit 3. Action 1. Cor. 1â— â—â— The lâ—st but the surest of all omnia haec operatur Spiritus And the woâ—ke is as cleerly to be distinguished as the speech Each Spirit hath his proper woâ—ke and is knowen by it No man ever saw the workes of the Devill come from the Sâ—iâ—it of GOD. Be not deceived the workes of uncleanesse come from no Spirit Mat. 12.43 Iam. 4.5 1. Cor. 2.12 but thâ— uncleane spirit The workes of Cain from the spirit of envie The workes of Demas from the spirit of the world All the grosse errors of our life from the spirit of error But this this is the Spirit of Truth And the breath the speech the operations of him beare witnesse that He is so Now if He will depose that the water and bloud CHRIST came in He came in for us and we our parts in them in them and in them both and so deposing if we feele His breath heare His speech sâ—e His workes according we may receive his witnesse then For His witnesse is true Now that upon this day the day of the Spirit the Spirit may come and beare this witnesse to Christ's water and bloud there is to be water and bloud for the Spirit to beare witnesse to So was there ever as this day in the Church of Châ—ist Water a solemne Baptisme in memorie of the first three thousand this day Act. 2.41 baptized by Saint Peter And bloud never a more frequent â—ucâ—aâ—ist then at Pentâ—câ—st Act. 20.16 in honour of this Spirit to which Saint Paul made such hast with his almes and offerings Wiâ—nesse the great workes done by Pentâ—costall oblations which very oblations remaine in some Churches to this day So are we now come to the Râ—versall to the last non solum and heer it is III. The Râ—vâ—â—sall Not in the Spirit alone but in water and bloud reciprocè As not these wiâ—hout the Spirit so neither the Spirit without these that is without the Sacâ—amâ—nt wherein thâ—se be So have we a perfect circle now Neither in water without bloud nor in bloud without water nor in them alone without the Spirit nor in the Spirit alone without them This day Christ comes to us in bloud in the Sacrament of it so But as we said before either is in other Bloud is not ministred but there is an ingredient of the purifying vertue of water withall in it So he comes in water too Yea comes in water first so lye they in the Text water to goe before with us So did it at the very institution it selfe of this Sacrament The pitcher of water Mar 14 13. and he that carried it was not in vaine given for a signe went not before them that were sent to make ready for it for nothing It had a meaning that water and it had an use Their feet were washâ—d with it and their feet being clean they were clean every whit Many make ready for it Ioh. 13.10 that see neither water nor pitcher It were well they did their feete would be washed so would their hands Psal. 26.6 in innocencie that are to goe to His Altar In innocencie that is in a steadfast purpose of keeping our selves cleane So to come For to come and not with that purpose better not come at all To finde a feeling of this purpose before and to marke well the successe and effect that doth follow after For if it faile us continually Christ did not come For when He comes though it be in bloud yet He comes with water at the same time Ever in both never in one alone His bloud is not onely drinke to nourish but medicine to purge To nourish the new man which is faint and weake GOD wote but to take downe the old which is ranke Heb. 9.14 in most It is the proper effect of His bloud it doth cleanse our consciences from dead workes to serve the living GOD. Which if we finde it doth Christ is come to us as He is to come And the Spirit is come and puts His Teste And if we have His Teste we may goe our way in peace we have kept a right Feast to Him and to the memorie of His comming Even so come LORD IESVS and come O Blessed Spirit and beare witnesse to our spirit Zach. 13.1 Mar. 14.24 that CHRIST 's water and His bloud we have our part in both both in the fountaine opened for sinne and for uncleanesse and in the bloud of the New Testament the Legacie whereof
was baptized and did pray the heaven was opened And the H. Ghost came downe upon him in a bodily shape like a Dove c. p. 674. IX Ioh 20.22 He breathed on them and said Receive the Holy Ghost p. 686. X. Luk. 4.18.19 The Spirit of the Lord is upon me because He hath annointed me that I should preach c. p. 698. XI Act. 2. v. 17. to the 22. But this is that which was spoken by the prophet Ioel And it shall be in the last daies saith God I will poure out of my Spirit upon all flesh c. p. 710. XII Act. 10. v. 34.35 Then Peter opened his mouth and said Of a truth I perceive that God is no accepter of persons c. p. 723. XIII 1. Ioh. 5.6 This is that Iesus Christ that came by water and blood c. And it is the Spirit that beareth witnesse c. p. 755. XIV Iam. 1. v. 16.17 Every good thing and every perfect Gift is from above c. p. 745. XV. 1. Cor. 12. v. 4.5.6.7 Now there are diversities of gifts but the same spirit c. p. 755. Sermons preached upon the V. of August I. 2. Sam. 18.32 And Cushi answered The enemies of my Lord the King c be as that young man is p. 773. II. 1. Sam. 16. v. 8.9 Then said Abisai to David God hath closed thine enemie into thine hand this day c. p. 784. III. 1. Chr. 16.22 Touch not mine Annointed p. 795 IV. Psal. 89 v. 20.21.22.23 I have found David my servant c. p 815. V. Ps. 21. v. 1. to the 4. The King shall reioyce in thy strength ô Lord c. p. 830. VI. Esth. 2. v. 21.22 In those daies when Mardochei sate in the King's gate two of the King's Eunuchs Bigthan and Teresh were wroth c. p. 844. VII 1. Sam. 24. v. 5.6.7.8 And the men of David said unto him See the day is come whereof the Lord said unto thee c. p. 859. VIII Gen. 49. v. 5.6.7 Simeon and Levi brethren in evill c. p. 870. Sermons preached upon the V. of November I. Psal. 18. v. 23.24 This is the Lords doing c. This is the day which the Lord hath made c. p. 889. II. Psal. 126. v. 1.2.3.4 When the Lord brought againe the captivitie of Sion we were like them that dreame c. p. 901. III. Luk 9 v. 54.55.56 And when his Disciples Iames and Iohn saw it they said Lord wilt thou that we command that fire come downe c. p. 911 IV. Lament 3.22 It is the Lords mercies that we are not consumed c. p. 923. V. Prov. 8.15 By me Kings reigne p. 933. VI. Prov. 24. v. 21.22.23 My Sonne feare thou the Lord and the King and meddle not with them that are given to change p. 945. VII Psal. 145.9 His mercies are over all his works p. 959. VIII Esai 37.3 The children are come to the birth ther is not strength to bring forth p. 971. IX Luk. 1. v. 74.75 That we being delivered c. might serve him without feare c. p. 983. X. Esth 9.31 To confirme those daiâ—s of Purim according to their seasons c. p. 997. Sermons upon severall occasions I. At the Spital 1. Tim 6. v. 17.18.19 Charge them that are rich c. p. 1. II. Of the worshipping of imaginations upon the II. Commandement p. 25. III. Ier. 4.2 Thou shalt sweare The Lord liveth in truth in iudgement in righteousnesse p. 34. IV. Ioh. 20.23 Whose-soever sinnes ye remitt they are remitted c. p. 49. V. Ier. 23.6 This is the Name whereby they shall call upon him The Lord our righteousnesse p. 67. VI. Matt. 22.21 Give to Caesar the things which are Caesar's p. 87. VII Num. 10. V. 1.2 Of the right of calling Assemblies p. 99. VIII On the Coroâ—ation day Iudges 17.6 In those daies there was no King in Israel c. p. 115. IX Iam. 1.22 And be ye doers of the Word and not hearers onely c. p. 129. X. At the opening of the Parliament Psal. 82.1 God standeth in the Congregation of Princes c. p. 143. XI Psal. 106. v. 29.30 Thus they provoked him to anger c and the Plague was great among them c. p. 159. A Sermon preached at the Funerall of Lancelot late Bishop of Winchester by the Bishop of Elie. SERMONS OF The Nativitie PREACHED VPON Christmasse Day Academiae Cantabrigiensis Liber A SERMON Preached before the KINGS MAIESTY AT WHITE-HALL on Tuesday the XXV of December A.D. MDCV. being CHRIST-MASSE day HEBR. CHAP. II. VER XVI For He in no wise tooke the Angells But the Seede of ABRAHAM He tooke AND even because this day He tooke not the Angells Nature vpon Him but took our Nature in the seede of Abraham therefore hold wee this Day as a high Feast therefore meet we thus every yeare in a holy Assembly even for a solemne memorial that He hath as this day bestowed vpon vs a dignity which vpon the Angells He bestowed not That He as in the Chapter before the Apostle setteth him forth that is the brightnesse of His Fathers glorie Heb. 1. â— the very Character of his substance the Heire of all things by whom He made the world He when both needed it His taking vpon him their nature and both stood before him Men and Angells the Angells He tooke not but Men he tooke was made man was not made an Angell that is did more for them then he did for the Angells of Heaven Elsewhere the Apostle doth deliver this very point positively and that not without some vehemency Without all question Great is the mysterie of Godlines God is manifested in the flesh 1. Tim 3.16 Which is in effect the fame that is here said but that heere it is delivered by way of comparison For this speech is evidently a comparison If he had thus set it downe Our naturâ— He tooke that had beene positive But setting it downe thus Ours He tooke the Angells He tooke not it is certainely comparative 1. Now the Masters of speech tell vs that there is power in the Positive if it be giuen forth with an earnest asseveration But nothing to that that is in the Comparative It is nothing so full to say I will never forget you as thus to say it Can a mother forget the child of her owne wombe Esa. 49.15 well if she can yet will not I forget you Nothing so forcible to say thus I will hold my word with you Luk. 19.17 as thus Heaven and earth shall passe but my word shall not passe The Comparative expressing is without all question more significant And this heer is such Theirs the Angels nusquam at no hand He tooke but ours he did 2. Now the comparison is as is the thing in nature wherunto it is made If the thing be ordinarie the comparison is according But then is it full of force when it is with no meane or base
profession live a brutish life Nay then Saint Paul tells us further that if we henceforth walke like men like but even carnall or naturall men 2. Cor. 3.3 it is a fault in us Some-what must appeare in us more then in ordinarie men who are vouchsafed so extraordinarie a favour Some-what more then common would come from us if it were but for this Daies sake To conclude not onely thus to frame meditations and resolutions 1 For Practise Phil. 3.12 but even some practise too out of this act of apprehension It is verie agreeable to reason saith the Apostle that we endevor and make a proffer if we may by any meanes to apprehend Him in His by whom we are thus in our Nature apprehended or as He termeth it comprehended even Christ Iesus and be vnited to Him this day as He was to us this day by a mutuall and reciprocall apprehension We may so and we are bound so verè dignum justum est And we do so so oft as we do with Saint Iames lay hold of apprehend or receive insitum verbum the word which is daily grafted into us For the Word He is and in the word Iam. 1.21 He is received by us But that is not the proper of this day vnlesse there be another ioyned vnto it This day Verbum caro factum est and so must be apprehended in both But specially in His flesh as this day giueth it as this day would have us Now Ioh. 1.14 the bread which we breake is it not the partaking of the bodie of the flesh of Iesus Christ It is surely and by it 1. Cor. 10.16 and by nothing more are we made partakers of this blessed vnion A little before he said Because the children were partakers of flesh and bloud He also would take part with them May not we say the same Because He hath so done taken ours of us we also Verse 14. ensuing his stepps will participate with Him and with His flesh which he hath taken of us It is most kindly to take part with Him in that which He tooke part in with us and that to no other end but that He might make the receiving of it by us a meanes whereby He might dwell in us and we in Him He taking our flesh and we receiuing His spirit by His flesh which He took of us receiving His spirit which He imparteth to us That as He by ours became consors humanae naturae so we by His might become consortes Divinae naturae 2. Pet. 1.4 partakers of the Divine nature Verily it is the most streight and perfect taking hold that is No vnion so knitteth as it Not consanguinitie Brethren fall out Not marriage Man and wife are severed But that which is nourished and the nourishment wherewith they never are never can be severed but remaine one for euer With this Act then of mutuall taking taking of His flesh as He hath taken ours let us seale our dutie to Him this day for taking not Angells but the Seed of ABRAHAM Almighty GOD grant c. A SERMON PREACHED before the KINGS MAIESTIE at White-hall on Wednesday the XXV of December A. D. MDCVI being CHRIST-MASSE day ESA. CHAP. IX VER VI. For unto us a Child is borne and unto us a Sonne is given and the Government is upon His shoulder and He shall call His Name WONDERFVLL COVNSELLER THE MIGHTY GOD THE EVERLASTING FATHER THE PRINCE OF PEACE THE words are out of Esay and if we had not heard him named might well haue been thought out of one of the Evangelists as more like a storie then a Prophecie Is borne is given sound as if they had been written at or since the Birth of Christ yet were they written more then six hundred yeares before There is no one thing so great a stay to our faith as that we find the things we beleeve so plainly fore-told so many yeares before Is borne is given Nay shall be speake like a Prophet Nay is loquens de futuro per modum praeteriti speaking of things to come as if they were already past Rom. 4.17 This cannot be but God who calleth things that are not as if they were and challengeth any other to doe the like It is true miracles move much but yet Es. 41.23 even in Scripture we reade of lying miracles and the possibility of false dealing leaveth place of doubt ◠Thes. 2.9 even in those that be true But for one six hundred yeares before He is borne to cause prophecies plaine direct prophecies to be written of Him that passeth all conceit cannot be imagined how possibly it may be but by God alone Therefore Mahomet and all false Prophets came at least boasted to come in signes But challenge them at this not a word no mention of them in the world till they were borne True therefore that Saint Iohn saith The testimonie that is the great principall testimonie of Iesus Apoc. 19.10 is the spirit of prophecie It made Saint Peter when he had recounted what he himselfe had heard in the Mount yet as if there might be even in that deceptio sensus to adde 2. Pet. 1.19 Habemus etiam firmiorem sermonem prophetiae We have a word of prophecie besides and that firmiorem the surer of the twaine This Prophecie is of a certaine Childe And if we aske of this place as the Eunuch did of another in this Prophet Of whom speaketh the Prophet this we must make the answer that there Philip doth Acts 8.34 of Christ and the testimonie of Iesus is the spirit of this prophecie The ancient Iewes make the same It is but a fond shift to draw it as the latter Iewes do to Ezekias it will not cleave It was spoken to Ahaz Ezekias Father now king and that after the great ouerthrow he had by the kings of Syria and Israel in the fourth of his raigne But it is deduced by plaine supputation out of the eighteenth of the second of Kings Ezekias was nine yeare old before Ahaz his Father came to the crowne It was by that time too late to tell it for tidings then that he was borne he then being thirteene yeares of age Verse 7◠Beside how senslesse is it to applie to Ezekias that in the next verse that of his government and peace there should be none end that his throne should be established from thence forth for ever whereas his peace and government both had an end within few yeares To us it is sufficient that the fore-part of the Chapter is by Saint Matthew Mat. 4.15 expressely applied to our Saviour and that this verse doth inseparably depend on that and is alleaged as the reason of it For unto us Of Him therefore we take it and to Him applie it that cannot be taken of any or applied to any other but Him But how came Esay to speake of Christ to Ahaz Thus. The occasion of this Prophecie
smoke a little and there is all No if He be with us we need not feare what these two Nay not what all the fire-brands in hell can do against us And sure strange it is The Saints of GOD what courage and confidence they have taken from this very name Immanuel Go to saith Esay in the next Chapter Take your counsell Esay 8.10 it shall be brought to nought Pronounce a Decree it shall not stand Why For Immanuel GOD is with us Nothing but this Name For as it is a Name Esay 50.8 so it is a whole Proposition if you will And after in the 50. Chapter he seeks for enemies calls them out Who will contend with me where is my adversarie let him come neere So little doth he feare them And these were ghostly enemies And this was in the point of Iustification This for the Prophet Now for the Apostle Never did Champion in more couragious manner cast his glove Rom 8.39 then doth he to his ghostly enemies to height to depth to things present to things to come to all that none of them shall be able to sever him from this Cum from His love And all in confidence of Si Deus nobiscum in whom hee makes full accompt to conquer Nay conquer will not serve more then conquer he Rom. 8.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 30.1 The reason is set downe Prov. 30. where he betakes himselfe to Ittiel first which is but a slip of Immanuel Deus mecum And then to Ittiel streight ioines Vcal I shall prevaile not I but El with me Ittiel goeth never alone Vcal attends it still Get Ittiel if Ittiel be with us Vcal will not be away For Ittiel and Vcal part not Is this all No there is another in the very body of the word it selfe 2 To make us the â—onnes of God With us to make us that to GOD that He was this day made to man And this indeed was the chiefe End of His being with us To give us a posse fieri a capacitie a power to be made the Sonnes of GOD by being borne againe of water and of the Spirit For Originem quam sumpsit ex utero Virginis posuit in fonte Baptismatis Ioh. 1.12 The same Originall that Himselfe took in the wombe of the Virgin to us-ward the same hath he placed for us in the fountaine of Baptisme to GOD-ward Well therefore called the womb of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Virgins womb with a power given it of concipiet pariet filios to GOD. So His being conceived and borne the Sonne of man doth conceive and bring forth Filiatio filiationem our being borne our being the Sonnes of GOD. His participation of our humane our participation of His divine Nature And shall He be with us thus many waies and shall not we be with Him Our Duty To be with him as many I say not but some as many as we can We with Him as He with us Specially since upon this issue the Prophet puts King Asa The Lord is with you if you be with Him With you to save you if you with Him to serve Him 2 Chron. 15. â— It holds reciprocè in all duties of love as heer was love if ever Immanuel GOD with us requires Immelanu Vs with GOD againe He with us now I hope For In praâ—er c. Matt. 18.20 where two or three are gathered together in His Name there is He with them But that is in His God-head And we are with Him our Prayers our Praises are with Him But that is in our spirits whence they come These are well but these are not all we can And none of these In the Sacrament the proper with Him of the Day That hath a speciall Cum of it selfe peculiar to it Namely that we be so with Him as He this day was with us that was in flesh not in spirit onely That flesh that was conceived and this day borne Corpus apiasti mihi Psal. 40 7. Heb 10 5. that body that was this day fitted to Him And if we be not with Him thus If this His flesh be not with us If we partake it not which way soever els we be with Him we come short of the Im of this day Im otherwise it may be but not that way which is proper to this Feast Thy Land ô Immanuel saith the Prophet Esay 8.8 in the next Chapter And may not I say This thy Feast ô Immanuel Sure no being with Him so kindly so pleasing to Him so fitting this Feast as to grow into one with Him as upon the same day so the very same way He did with us This as it is most proper so it is the most streight and neere that can be the surest being withall that can be Nihil tam nobiscum tam nostrum quam alimentum nostrum Nothing so with us so ours as that we eat and drink downe which goeth and groweth one with us For alimentum alitum doe coalescere in unum grow into an vnion and that vnion is vnseparable ever after This then I commend to you Eâ—en the being with Him in the Sacrament of His Body That body that was conceived and borne as for other ends so for this specially to be with you And this day as for other intents so even for this for the Holy Eucharist This as the kindliest for the time as the surest for the manner of being with And this is the furthest And this is all we can come to heer heere upon earth In Heaven Bâ—t this is not all there is a further to come still For we are not together we are parted He and we He in heaven and we in earth But it shall not alway so be Beside this day Immanuel hath another day And that day will come And when it doth come He will come and take us to himselfe That as He hath been our Immanuel upon earth So He may be our Immanuel in heaven He with us and we with him there for ever This of the Sacrament is a Preparative to that will conceive and bring forth the other For immediately after He had given them the holy Eucharist He prayed streight that they that had so been with Him in the Blessed Sacrament Father my will is my prayer Ioh· 17.24 my last prayer that where I am they may be also And He is in Heaven in the joy and glorie there and there He would have us So nobiscum Deus in terris brings us to nos cum Deo in coelis even thither Thither may it bring us and thither may we come and there be He with us and we with Him for ever Immanuel is the end of the Verse The same be our end that so we may be happie and blessed without end A SERMON PREACHED before the KINGS MAIESTIE at White-hall on Moonday the XXV of December A. D. MDCXV being CHRIST-MASSE day MICA CHAP.
if they were to be saved by one that came out of the great Cittie Ninive or Grand Cayre rather then out of the little hamlet of Bethlehem But all this was done to bring that vertue in credit I find no reason rendred of it but this That by what manner place He made choise of to be borne at He would teach us what manner of spirits He doth affect to take up his residence and to rest in The high and excellent saith Esay that inhabites aeternitie Esay 57.15 He also will rest with the lowly with those that be no bigger then Bethlehem in their owne eyes a Esay 66 2. To them He lookes b Pro 3.34 gives grace to them c Matt 11.25 Matt. 25.40 to them He reveiles what He keeps from the great ones of the world And when He shall sit in all His glorie He shall say Quod minimis hijs mihi Say it forward affirmativè And say it backward negativè Quod non minimis hijs nec mihi What to these minims to me What not to them not to me neither To end this point then For little Bethlehems sake to love the vertue that is like it And for the vertues sake to honor it Honor it there is a Starr over it there is a Saviour in it Honor it for that which comes out of it for the fruit it yeelds More good comes forth out of that poore Towne mihi saith the Prophet to me nobis may we say to us all then from all the great and glorious Cities in the world What good Nazianzen tells us Bethlehem honor a parvam quae te inducit in Paradisum It gives us our introduction to Paradise Bethlehem it gives us a Guide to day if we will follow Him will bring us thither to our originall happinesse Nay further then so to the dayes of aeternitie And Him we must follow and it we must honor even this vertue if ever we meane to come there II. The Person This for the Place Now for the Person that commeth from this place For being in speech of a place he continues in locall termes fit for a place Egredietur ex te Egredi is to come forth and that is properly from or out of a Place And the rather he doth it because withall it is a terme that fitteth His Birth well So the Scripture saith Naked came I forth that is was I borne The child that first comes forth that is the first Iob 1.21 Gen. 38.28 is borne This word is twise repeated 1 Once out of Bethlehem Ex te 2 Another from everlasting Ab aeterno These two set out to us His two commings forth that is His two Nativities Nativitie is nothing but a comming forth Those two His two natures since Nativitas est ad naturam via Nativitie is but the way that leads to Nature 1 Egredietur ex te as the Sonne of man as DAVIDS Sonne â— Egressus Ejus ab aeterno as the Sonne of GOD as Davids Lord. III. His Natures 1 As Man from Beâ—hleâ—em Egredietur ex te Egredietur is the tense of the time to come To come when Mica wrote this and in the Future but come when * Matt. 2.1 Saint Matthew cited it and in the Praeter When IESVS was borne at Bethlehem But future and praeter both are in time So this His Birth in time But the other hath neither Future nor Praeter neither mood nor tense nay no Verbe at all It is expressed by a Substantive to shew His subsistence before all time from all aeternitie 2. Ex is a Place out of it He came so in it He was and this Birth locall as before temporall So was not His other that hath no ex that is ab ab aeterno For as aeternall no place conteines Him He is every where fills both heaven and earth 3. Te that place is Bethlehem a place upon earth According to which it is said there shall come a Root out of Iesse Esai's terme Chap. XI Ver. 1. and out of it a Branch Esay 11 1. Ier. 23.5 Zach 6.12 Luk. 1.42 Ieremie's Chap. XXIII v. 5. Thence Germen a Floure or blossome Zacharie's Chap. VI. v. 12. and from it this Fruit of Ephrata the Fruit of the Virgins womb Root branch blossome and fruit all of the earth earthy But there came forth at the same time a Starr too to shew He had another more high and heavenly being For this of Bethlehem was not His first flight as we say the other 2. As GOD fâ—om everlasting Psal. 110 3. though it stand behind in the verse was before that by farr Ex utero ante luciferum Ante luciferum before the Starr of His Birth nay before any morning starr came forth He was come forth A principio saith Mica And it is Saint Iohn's In principio the two first words of his Gospell long before Mose's In principio the two first words of Genesis But to leave no place to doubt of his meaning he glosseth his a principio with ab aeterno that is from everlasting By which very words from aeternitie Arius error of erat quando non erat falls to the ground For nunquam erat quando non erat aeternitas Never was there call it what you will when aeternitie was not For as everlasting forwards is to quando tempus non erit amplius there shall be no more time So everlasting backward is to quando tempus non erat adhuc when there was yet no time at all Now let it not trouble you that this His aeternall is the plurall number outgoings as if they were more then one It is but the Hebrew phrase They vse to expresse the Superlative ever by the Substantive of the plurall number to call that man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessings whom they meane to be most blessed So that outgoings which is but one but so high after such a manner so past our reach as Esay askes Esay 53.8 Generationem Ejus quis enarrabit Who shall declare His generation No one no singular will reach it and so it is expressed plurally So vse they also to note out continuance And so it sets out to us the continuall emanation or proceeding of Him from His Father Heb. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostles word as a beame of brightnesse streaming from Him vncessantly Never past His generation but as the Schoolemen call it actus commensuratus aeternitati For Hodiè genui te Psal. 2.7 is true of every day yet because it hath co-existence with many revolutions of time though it be indeed in it selfe but one drawne out along yet according to the many ages it lasteth it seemeth to multiplie it selfe into many And so is expressed plurally Though the principall sense alwaies saved we may referr this Plurall to both His outgoings both as Sonne of GOD before all times and as Sonne of man in the fullnesse of time For this later though executed
the Persons Ecce Magi but their very comming deserved an Ecce It is an Ecce Venerunt theirs indeed if we weigh it well Whence they came and Whither Whence from the East their owne countrie Whither to Hierusalem that was to them a strange Land That was somewhat 2 They came a long journey no lesse then twelve dayes together 3 They came an vneasy journey for their way lay through Arabia Petraea and the craggy rockes of it 4 And they came a dangerous journey through Arabia Deserta too and the black tents of Kedar there Psal. 120. â— then famous for their robberies and even to this day 5 And they came now at the worst season of the yeare And all but to doe worship at CHRISTS birth So great account they made So highly did they esteeme their being at it as they tooke all this great travaile and came all this long iourney and came it at this time Stayed not their comming till the opening of the yeare till they might have better weather and way and have longer dayes and so more seasonable and fit to travaile in So desirous were they to come with the first and to be there as soone as possibly they might broke through all these difficulties Et ecce Venerunt And behold come they did And we what excuse shall we have if we come not if so short and so easy a way we come not as from our hambers hither not to be called a way indeed Shall not our owne Venerunt have an Ecce Behold it was but stepping ouer the threshold and yet they came not And these were Wise men and never a whit the lesse Wise for so comming Nay â—ever so truly Wise in any thing they did as in so comming The HOLY GHOST recordeth them for Wise in capite libri even in the beginning of the New Testament Of CHRIST when He came into the world that is when He was borne the Psalme saith In the beginning of the Booke it was writ of Him Psal. 40. â— He said Ecce venio Lo I come Of these in the same words when they came to meet Him so borne it is said heere in the beginning of the Gospell Ecce venerunt Behold they came And we if we beleeve this that this was their wisedome if they and we be Wise by one Spirit by the same principles we will follow the same Starr tread the same way and so come at last whither they are happily gone before us Nay not onely that come but this withall To thinke and set downe with our selves That to come to CHRIST is one of the wisest parts that ever these Wise men did or we or any els can doe in all our lives And how shall we that doe I know not any more proper way left us then to come to that which Himselfe by expresse order hath left us as the most speciall Remembrance of Himselfe to be come to When He came into the world saith the Psalme that is at his birth now He said Ecce venio Lo I come What then Sacrifice and burnt offerings thou wouldst not have but a bodie hast thou ordeined me Marke saith the Apostle He takes away the first Ibid. ver 6. Heb. 10.9 Heb. 10.10 to establish the second that is to establish His bodie and the comming to it By the offering breaking and partaking of which bodie We are all sanctified so many as shall come to it For given it is for the taking away of our sinnes Matt 26.28 Nothing is more fit then at the time His bodie was ordeined Him and that is to day to come to the body so ordained And in the Old Rituall of the Church we find that thâ— cover of the Canister wherein was the Sacrament of His Bodie there was a Starr ingraven to shew us that now the Starr leads us thither to His bodie there And what shall I say now but according as Saint Iohn saith and the Starr Apoc 22.17 and the Wise men say come And He whose the Starr is and to whom the Wise men came saith come And let them that are disposed come And let whosoever will take of the bread of life which came downe from heaven this day Ioh. 6·35 into Bethlehem the house of bread Of which bread the Church is this day the House the true Bethlehem and all the Bethlehem we have now left to come to for the bread of 〈◊〉 of that life which we hope for in heaven And this our neerest comâ—â—â—g that heâ—â— we can come till we shall by another Venite come unto Hâ—m in His heavenly Kingdome To which He grant we may come that this day came to us in earth that we thereby might come to Him and remaine with Him for ever IESVS CHRIST the RIGHTEOVS A SERMON PREACHED before the KINGS MAIESTIE at White-hall on Wednesday the XXV of December A. D. MDCXXII being CHRIST-MASSE day MATT. II. VER I.II. Behold there came VVISE MEN from the East to Hierusalem Saying Where is the KING OF THE IEVVES that is borne For we have seene His starre in the East and are come to worship Him THere be in these two Verses two principall Points as was observed when time was 1 The Persons that arrived at Hierusalem 2 And their Errand The Persons in the former Verse whereof hath been treated heretofore Their Errand in the latter wherewith we are now to deale Their Errand we may best learne from themselves out of their Dicentes c. Which in a word is To worship Him Their Errand our Errand and the Errand of this Day This TEXT may seeme to come a little too soone before the time and should have staied till the day it was spoken on rather then on this day But if you marke them well there are in the Verse foure Words that be Verbâ— Dici hujus proper and peculiar to this very Day 1 For first Natus est is most proper to this Day of all daies the Day of His Nativitie 2 Secondly Vidimus Stellam For this Day it was first seen appeared first 3 Thirdly Venimus For this Day they set forth began their iourney 4 And last Adorare Eam For when He brought His onely begotten Sonne into the World He gave in charge Heb. 1.6 Let all the Angells of GOD worship Him And when the Angells to do it no time more proper for Vs to do it as then So these foure appropriate it to this Day and none but this The maine Heads of their Errand are 1 Vidimus stellam the Occasion The Divisiâ—â— 2 And Venimus adorare 〈…〉 of their 〈◊〉 But for the better conceiving iâ— I will take another course to set forth these pointâ— to be handled Their Faith 〈◊〉 Faith in that they never aske Whither He be but Where He is borne For that Bâ—râ—e He is that they stedfastly beleeve Then the Worke or Service of this Faith as Saint Paul calleth it the Touch or trialâ— Phil. 2.17 1. Pet. 1.7
Glorie and heard the voice from Heaven in the Holy Mount What then After both these Audivimus and vidimus both senses he comes to this Habemus autem firmiorem c We have a more sure Word of Prophecie then both these Firmiorem a more sure a more cleer then them both And Verse 19. Si hîc legimus for legimus is vidimus If heer we read it written it is enough to ground our faith and let the starr goe And yet to end this point Both these the starr and the Prophecie they are but circumfusâ— Lux Without both Besides these there must be a Light Within in the eye Els we know for all them nothing will be seen And that must come from Him and the enlightening of His Spirit Take this for a Rule No knowing of Ejus absque Eo of His without Him whose it is Neither of the starr without Him that created it Nor of the Prophecie without Him that inspired it But this third comming too He sending the light of His Spirit within into their minds they then saw cleerly This the starr Now the Time He the Child that this day was borne He that sent these two without sent also this third within and then it was Vidimus indeed The light of the starr in their eyes the Word of Prophecie in their eares the Beame of His Spirit in their hearts these three made up a full vidimus And so much for vidimus stellam Ejus the Occasion of their Comming Now to Venimus their Comming it selfe And it followeâ— well For 3. Their Comming Venimus it is not a starr only but a Lode-starr And whither should stella Eius ducere but ad Eâ—m whither lead us but to Him whose the starr is The starr to the Starr's Master All this while we have been at dicentes saying and seeing Now we shall come to Facientes see them do some-what upon it It is not saying nor seeing will serve Saint Iames He will call and be still calling for Ostende mihi Iam. 2.18 shew me thy Faith by some Worke. And well may he be allowed to call for it this Day It is the day of Vidimus Appearing Beeing seen You have seen His starr Let Him now see your starr another while And so they do Make your Faith to be seen So it is Their Faith in the stepps of their Faith And so was Abraham's first by comming forth of his Countrey As these heer do and so walke in the stepps of the faith of Abraham Rom. 4.12 do his first worke It is not commended to stand gazing up into Heaven too long Not on CHRIST Himselfe ascending Much lesse on His starr For they sat not still gazing on the starr Acts. 1.11 Their Vidimus begatt Venimus their seeing made them come come a great iourney Venimus is soone sayd but a short word But many a wide and weary stepp they made before they could come to say Venimus Lo heer we are come Come and at our jorneys end To looke a little on it In this their Comming we consider 1. First the distance of the Place they came from It was nor hard by as the shepheard 's but a step to Bethlehem over the fields This was riding many a hundred miles and cost them many a dayes journey 2. Secondly we consider the Way that they came If it be pleasant or plaine and easy For if it be it is so much the better 1 This was nothing pleasant for through deserts all the way wast and desolate 2 Nor secondly easy neither For over the Rocks and craggs of both Arabies specially Petraea their journey lay 3. Yet if safe But it was not but exceeding dangerous as lying through the middest of the Blâ—ck Tents of Kedar â— Nation of Thieves and Cut throâ—es Cant. 1.4 To passe over the hills of Robbers Infamous then and infamous â—o this day No passing without great troop or Convoy 4 Last we consider the time of tâ—eir comming the season of thâ— yeare It was no summer Progresse A colâ— comming they had of it aâ— this time of the yeare just the worst time of the yeare to take a â—ouâ—â—ey and specially a long iourney in The â—aies dâ—ep the weather sharp the daies 〈…〉 of in solâ—â—itio 〈…〉 the very dead of Winter Venimus We are come if that be one Venimus We are now come come at this time that sure is another All these difficulties they overcame of a wearisome irksome troublesome dangerous unseasonable journey And for all this they came And came it cheerefully and quickly As appeareth by the speed they made It was but Vidimus Venimus with them They saw and they came No sooner saw but they set out presently So as upon the first appearing of the Starre as it might be last night they knew it was Balaam's starre it called them away they made ready streight to begin their journey this morning A signe they were highly conceited of His Birth believed some great matter of it that they tooke all these paines made all this haste that they might be there to worship Him with all the possible speede they could Sorie for nothing so much as that they could not be there soone enough with the verie first to do it even this day the day of His Birth All considered there is more in Venimus then shewes at the first sight It was not for nothing it was said in the first Verse Ecce Venerunt their comming hath an Ecce on it it well deserves it And we what should we have done Sure these men of the East shall rise in Iudgement against the men of the West Mat. 8.11 that is us and their faith against ours in this point With them it was but Vidimus Venimus With us it would have been but Veniemus at most Our fashion is to see and see againe before we stirre a foot Specially if it be to the worship of CHRIST Come such a Iourney at such a time No but fairely have put it off to the Spring of the yeare till the dayes longer and the waies fairer and the weather warmer till better travailing to CHRIST Our Epiphanie would sure have fallen in Easter-weeke at the soonest But then for the distance desolatenesse tediousnesse and the rest any of them were enough to marte our Venimus quite It must be no great way first we must come we love not that Well fare the Shepheards yet they came but hard by Rather like them then the Magi. Nay not like them neither For with us the neerer lightly the further off Our Proverbe is you know The neerer the Church the further from GOD. Nor it must not be through no Desert over no Petraea If rugged or uneven the way if the weather ill disposed if any never so little danger it is enough to stay us To CHRIST we cannot travaile but weather and way and all must be faire If not no journey but sit still and see further As
leave it all naked and bare nor fruits at all and for feare of teaching a proud teach a fruit-lesse repentance Well though not so compared not this way yet must we have fructus dignos How worthy thee referred whither As worthy as the possibilitie of our Nature will reach to as 〈◊〉 soile will bear or hath ever yeilded as the Saints and Servants of GOD are reported to have brought forth in former ages what say you to that 〈◊〉 Thâ—â— indeed were somewhat worth if it might be had They they have beâ—ome a Psal. 119.83 like 〈◊〉 in the smoake b 109.14 their knees have growen weake through fasting they have c 6.7 all to wâ—â—◠〈◊〉 pillâ—â—es with their teares they have d Luk. 19.8 restored bâ—ibes and that four-fold given in almes at once halfe of all that ever they had This were indeed somewhat worth But of this I doubt our worthinesse wil be found short Or rather I doubt not I dare not put it upon this dignos neither And yet were there in us any portion of that heroïcall free spirit of that Christian magnanimitie that was in the Fathers of our faith The Apostle beares them witnesse that to their powers 2. Cor. 8.3 nay and beyond their powers they shewed themselves willing any never so poore fruite would not content us But we neither to our power nor a great deale short of iâ— endevour our selves any never so sleight and slender will serve us well enough I wonder what we thinke Doe we thinke to post GOD of with any it skills not what fruite with wind-falls with woorm-eaten stuffe Esai's sowre grapes Esa. 5.2 Ierem. 24. â— Ieremie's rotten figgs Nothing comes amisse Hold we Him in so vile accompt as any is good enough for Him it is well with Him if he gett any Malachi tells us otherwise Mal. 1.8 That He holds it in great scorne bidds us Goe offer such fruict to our Prince and see if he will take it well Zacharie tells us so likewise Zac. 11.13 A goodly price saith he they value me at Goodly fruict is it not they present me with Nay sure we must have dignos too Some worth there would be Is there any other way to take our dignos by Compared with the Iustice of GOD Not so Nor with the great Heroës of our nature Not so neither Nor indeed are they said worthy of either of these but how Only fruits worthy of repentance that is such as may well beseeme persons as be truly penitent Referred not to ought but to repentance it selfe Laying by sinne as it is an aversion from an infinite good For so it is infinite admitts no measure or degree but considering it as it is a conversion to the creature and that more or lesse so it falls within compasse of more or lesse worthy Say I this of my selfe Levit 5 1â— Saith not GOD's Law the same secundùm mensuram aestimationemque delicti and pro mensurâ peccati Is it not a clause there Deut. 25.2 Rom. 12.6 repeated more then once If there be a measure of the one so is there of the other If an analogie of faith of repentance too why not And to that we to apply our selves in the magis or minus dignos of our fruits This is once Repentance may be too much one may goe too farr in it That wil be graunted I know And if too much then too little and we may fall too short the other way that I am sure of Which part we should offend on to choose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will soone teach us that it would be home rather with the more then with the lesse In the Corinthâ—an's case there it was too much 2. Cor. 2.7 he was in danger to be swallowed up with sorrow In Miriam's case againe Num. 12.15 it was too little For though she were right paenitent for her folly committed yet because the qualitie of her offense required a larger and more worthy repentance she was shutt out of the host yet seven daies longer and then and not before received to pardon If there be an ultra and a citra then is there a tenus If too much and too little then is there a sufficit enough And that is the dignos we seeke for But who shall tell us this tenus what it is Who shall say Sufficit I thinke it is not best to say it to our selves It is not safe that We are like enough to give eare to propitius esto tibi to spare and favour our selves and to thinke that worthy Matt. 16.23 that is not to dismisse the matter with a doe no more so never to follow it to sentence Or if we doe to reprive our selves and stay the execution It hath been held no way safe for us to make our owne assessment and as safe a way as could be would ever be taken for the soule Better some other body doe it and who shall that other body be In the Law every man was not left to himselfe The offering for sinne which was to them a fruict of repentance it was rated ever ever taxed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Priest Levit 5.18 According to his ordering so it went he made the estimate how much was enough what would serve And heer now in Saint Iohn's time which was the intervall or passage as it were between the Law and the Gospell at the baptisme of Iohn they knew not what to do they were not so well skilled to Saint Iohn they come Luc. 3.10.12.14 with their quid faciemus What shall we do And what shall we do All three one after another the Publicans the Souldiers the Commoâ— sort and they had all their answers severally One answere served not all Severall kindes of sinne require severall sorts of fruite And under the Gospell there we see for the Corinthian Saint Paul said sâ—fficit viro huic 2. Cor. 2.6 This 〈◊〉 be though this shall serve his conscience mâ—y be quiet I restore him to the Churches peace And the Canons poenitentiall which were made in the times under persecution the very best times of the Church lay forth plainly what is to be followed and observed in this kinde And sure I take it to be an error to be added to the former to thinke the fruits of repentance and the worth of them to be a matter any common man can skill of well enough needs never aske Saint Iohn or Saint Paule what he should doe knowes what he should do as well as Saint Paul or Saint Iohn either And that it is not rather a matter wherein we need the counseile and direction of such as are professed that way Truely it is neither the least nor the last part of our learning to be hable to give answere and direction in this point But therefore laid aside and neglected by us because not sought after by you Therefore not studied
entreaty without which our love and commandement-keeping would not carry it They are not sufficient to weigh it downe pondere meriti it must come rogatu Christi or not at all Then not to leane on them Christ it is and His intercesâ—ion we take to Not you shall love and keepe my Commandements and then my Father shall be bound but and then Christ shall pray and the Father will give if Christ pray and not otherwise But a doubt heere ariseth May we love Christ or keepe His Commandements before we have the Holy Ghost without whom first had it is certaine we can do neither How shall we love Christ 1. Cor. 12. â— 1. Ioh. 4.2 or keepe His Commandements that we may receive they Holy Ghost when unlesse we first receive we can neither love Him nor keepe them nay not so much as say 2. Cor. 3.5 IESVS is the Lord but by the Holy Ghost Nay not so much as thinke that or any other thought that is good How saith He then Keepe and I will give when He must give or we cannot keepe This scruple will soone be removed by Habenti dabitur A promise may be made tam habenti quà m non habenti Matt. 13.12 as well to him that hath a thing alredy as to him that hath it not at all To him that hath it already in a lower or lesse may be promised to have it in a more ample measure or more high degree then yet he hath or to him that hath it in one kind that he may have it in some other To all save Christ the 〈◊〉 given in measure Where there is measure there are degrees Ioh. 3.34 where there be degreeâ— of more and lesse the more may well be promised to him that hath the lesse To him that hath it in the degree of warme breath it may well be promised in tongues of fire To him that hath it as the first fruits which is but an handfull it may well be promised as in the whole sheaf which filleth the bosome But that which is more agreeable to this Text heer we consider the Spirit as S. Peter multi fermeâ—â— 1. Pet 4.10 the Spirit in his graceâ— or the graces of the Spirit as of many kinds Of many kinds for our wants and defects are many Not to go out of the Chapter In the very next words He is called the Spirit of truth and that is one kinde of grace to cure us of error In the XXVI verse after the Spirit of holinesse which is His common name which serveth to reduce us from a morall honest life to a holy and wherein the power of Religion doth appeare And heere He is termed the Comforter and that is against heavinesse and trouble of minde To him that hath Him as the Spirit of truth which is one grace he may bâ— promised as the Spirit of Holinesse or comfort which is another It is well knowen many partake Him as the Spirit of truth in knowledge which may well be promised them for sure yet they have him not as the Sanctifying Spirit And both these waies may He be had of some who yet are subject to the Apostle's disease heere heavy and cast downe and no cheerefull-spirit within them So they were not cleane destitute of the Spirit at this promise making but had Him and so well might love Him and in some sort keepe His commandements and yet remaine capable of the promise of a Comforter for all that So that Christ may proceed to His Prayer that His Father would send them the Comforter Where we beginne with matter of faith For 3. CHRIST 's Intâ—rcâ—ssion we have heere the Article offered to us and set downe in the three Persons 1 Ego 2 Ille and 3 Alium 1 I 2 He and 3 Another 1 I will pray the Father that is Christ the Sonne 2 And He shall give it that is the Father His Person is named 3 Alium another third Person besides that is Paracletum the HOLY-GHOST 1 One praying 2 the other prayed to 3 the third prayed for 1 Filius orans 2 Pater donans 3 Spiritus consolans The Sonne praying the Father granting the Spirit comforting A plaine distinction And Christ's prayer setts us to seeke His other nature For heere He intreats as inferior to His Father in state of man But in the twentie sixt verse as aequall to His Father in the nature of GOD joines in giving with like authoritie Rogabo as Man Dabo as GOD. Finding the Father giving heere and the Sonne giving there we have the proceeding of the Holy Ghost from both quem mittet Pater whom the Father shall send in the twentie sixt of this quem ego mittam whom I will send in the twentie sixt of the next Called therefore the Spirit of the Father Mat. 10.20 and againe called the Spirit of the Sonne Gal. 4.6 the Spirit of both as sent and proceeding from both And last the aequalitie of the Holy Ghost For sending and procuring He must send and procure them one aequall to Himselfe as good every way or els they had changed for the worse and so pray Him to let him prayer alone they were better as they were they shall be at a losse CHRIST will pray and if He prâ—y great likely-hood there is He will speed 4. His Father 's giving He that is sued to is easy to entreate He is a Father and He that doth sue is gratious to prevaile He is a Sonne Patera Filio-rogatus great odds the suit is halfe obtained yer begunne Specially His suit being not faint or cold but earnest and instant as it was He sued by word and it was clamore valido Heb. 5.7 with strong crying in an high key lachrymis and he added teares saith the Apostle and they have their voice And yet staid not there but His blood speakes too cries higher and speakes better things then the blood of Abel And the effect of His prayer 12.24 Luk. 23.34 was not onely Pater condona Father forgive them but Pater dona Father give them the Holy Spirit to teach sanctifie and comfort them Chap. XVII XVII This was his prayer and his prayer prevailed as good as His word He was His Father should send He said and His Father did send and the HOLY GHOST came witnesse this day 5 Giving the Comforter And came in that sort He undertooke even in that kind whereof they had most need most welcome to them as their case then stood under the terme of Paracletus a Comforter If we aske Why under that terme To shew the peculiar end for which He was sent agreeable to the want of their private estate to whom He was sent If they had been perplexed He would have prayed for the Spirit of truth If in any pollution of sinne for the sanctifying Spirit But they were as Orphans cast downe and comfortlesse Tristitia implevit cor eorum their hearts full of heavinesse no time
lesse To such a Person and for such a Benefit 〈…〉 small pleasure If not rejoyce Him yet Greeve Him not And it is so 〈…〉 I see not how well it can be denied Him 〈…〉 as we see it is but reasonable this Request So is it exceeding fit for 〈…〉 It is for the Holy Ghost And this is the Holy Ghost's Feast It 〈…〉 for a reason And this is as I may call it His first Seaâ—ing-day 〈…〉 on which the Spirit of GOD first set his Sâ—ale upon the Fathers of our 〈…〉 Apostles On which He then did and on which He ever will though 〈…〉 yet in like effect it being His owne day visit vs from on high if 〈…〉 or other we dis-appoint Him not and so drive Him away 〈…〉 Request then this Nolite contristari And what fitter time to move 〈…〉 Ghost then upon His owne Feast and upon His Sealing-day And this is 〈…〉 â—arts fall out evidently two 1 The Partie for whom this Request is preferred The Division 〈◊〉 Duty or it is not worth making a duty rather a common ordinarie 〈…〉 done Him 1. The Partie The Holy Spirit of GOD by whom we are sealed 〈…〉 of Redemption 2. The Duty or what ye will call it Nolite contristari 〈◊〉 Partie two Motives there be 1 His Person and 2 His Benefit 1. His 〈◊〉 in these The Holy Spirit of GOD. 2. His Benefit in these By whom ye are 〈◊〉 the Day of Redemption His Person set forth in the originall with very great energie 〈◊〉 as our tongue is not able to expresse it fully enough For it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with greater emphasis but three words and three Articles every word severall 〈◊〉 by it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit not a Spirit and not Holy but The 〈◊〉 nor of GOD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The GOD that is the onely living and true 〈◊〉 All The's never an A among them Then His Bountie or Benefit vouchsafed us By whom we have our sealing to the Day 〈…〉 Wherein these foure points come to be weighed 1. Of Redemptiâ—◠〈◊〉 What and how it is 2. Then that it hath a Day the Day of our Redemptiâ—â— 3. That against that Day we are to be Sealed 4. That The Holy Ghost 〈◊〉 that Seale and His Office it is to passe it to us This is the Benefit Now either of these is a Motive of it selfe 1 His Person Greeve not the Holy 〈◊〉 of GOD and there stay for that of it selfe is reason enough 2 Or leave out 〈◊〉 Person set that by and say but even Him who seales unto you so great a favour as â—â—save you at the great Day Him be He what he will GOD or Man Spirit or 〈◊〉 holy or common greeve Him not This is reason enough too Greeve Him not 〈◊〉 His owne If not for his owne yet not for His Seale's sake The Duty followeth To this Person great and of so great bountie beside to 〈…〉 as Naaman's Servants did to Him Si rem grandem dixisset Apostolus if the 〈…〉 had enjoyned us some great peece of Service we ought not to have thought 〈…〉 it How much more then when he saith but this Doe not greeve Him and 〈…〉 â—ll which is no positive or actuall peece of service of paynes or of perill onely 〈…〉 of dis-service as they call it which is ever as little as can be required 〈◊〉 contristari 〈◊〉 contristari or at least Nolite contristari for there be two degrees 1. That 〈…〉 not 2. That willingly we doe it not That we have a will not to do it Which 〈…〉 offers more grace For much depends upon our willingnesse or 〈…〉 〈…〉 which we have 1 first to weigh whither we can greeve Him or He be 〈…〉 so we may understand the phrase and take it right 2 Then how it is we 〈…〉 what those greevances be that so we may take notice of them and be 〈…〉 avoid them 〈…〉 of all ' the fitting it to the Time and shewing it seasonable For by 〈…〉 Person His Feast and by occasion of the Day of Redemption the Day of 〈…〉 fall in and the intended action with it Which as we shall shew 〈…〉 of Signature Doe it not This time doe it not It is His owne 〈…〉 now It is 〈…〉 then Nolite contristari Thus lie the parts Of which that 〈…〉 c. I. Greeve not TWo 〈…〉 Persons there be that if we be well advised we would be loth to 〈…〉 Persons and such a carry the reputation of being Good Not 〈…〉 regard of their power They may doe us a displeasure The motive of feâ—re Not good in regard of their bountie Others are and we may be the better for them The motive of hope If He be Great though He Seale us nothing no 〈…〉 to offend Him If He be to Seale us a favour though otherwise he be not 〈◊〉 for his favour's sake favour him so much as greeve Him not Either of these 〈…〉 but where they meet there is vis vnita Specially if we add In quo vos thâ—â— our parts be in it and Signati estis that either He alreadie hath or is readie to doe it for us The motive of love and of the greatest love the love of our selves Then it comes home indeed These three meete all in this Partie 1. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sigillum habet 3. In quo vos 1. Not the Spirit of GOD. I beginne with Quantus how great He is The spirit of GOD. And were it but the Spirit of man our owne Spirit Sinnes of the greater size would be for borne as for other diverse so even for this reason that they be gravamina Spiritus greevancot against our owne Spirit which every one feels whose conscience is not seared And if the Apostle had sayd Eschew them for that they breed Singultum scrupul 〈…〉 the up-brayding or yexing of the heart as a 1 Sam 25.31 Abigail excellently termeth it or as b Pro 18.14 Salomon vulnus spiritus the wound or gall of the Spirit or as c Es. 29.10 Esay compunctionem the pricke or sting of conscience or as our d Mat. 9.44 SAVIOVR himselfe a worme which once bredd never dies nor never leaves gnawing he had said enough But this even the Heathen could have said too The Apostle doth like an Apostle tells us truly there is a greater matter ' longs to it then so There is a farre higher Spirit then ours then any in man our Spirit is nothing to it the Spirit of GOD they be greevances against it The Spirit of GOD. To speake then of the Spirit of GOD a Ioh. 4.24 GOD is a Spirit and b Es. 48.16 GOD hath a Spirit Hath many created in his power and at his command but hath one one above all uncreated intimum substantiae of His owne substance Knowen ever by the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and that is scarce to be heard He He shall not roarâ— nor crie nor his voice be heard out into the street Esay 42.2 How unlike them and their Novices that will needs beare his Name And how the Holy Ghost comes heere we see None of all the three Persons but in gentle milde manner It is against them this that take delight in these blustering Spirits and thinke them the onely men cannot skill of any other No river they but the great Euphrates Esay 8.6 that runnes with a huge noyse The waters of Silo run too soft for them Well the waters of Silo though the Prophets commend to us and to them CHRIST sends us and it is they Psal. 46.4 when all is done whose streames shall make glad the Citie of GOD. This is sure no spirituall grace is ever so truely wrought by these spirits that take so on till they be out of breath The aire they beat the heart they pierce not The quiet calme breath shall doe it to better purpose Eccl 7.8 then these that crackle like thoâ—nes under a pott This breath will thither to the heart dirâ—ctly and sinne never so kindly dissolved as by audivi vocem in silentio that way Iob. 4.16 Tell me not of them mightie winde and the firâ— that was for Apostles We are none three degrees lower And that wind they used very seldome though once or twise perhaps but this they used continualâ—y I report me to their Acts and to their Epistles For the wind comes but at times but the breath is continuall at all times And this is sure when the mightie wind and the fire came it may be Peter used it once or twise and Saint Paul as oft but this of the breath they used more nay most of all and by it did more good then by the other For as for this let it not trouble you that it is but breath and breath but aire and so one would think too â—eeble As indeed what feebler thing is there in man then it the more feeble the more fit to manifest His strength by For as weake in appearance as it is by it were great things brought to passe By this puffe of breath was the World blowne round about About came the Philosophers the Orators the Emperors Away went the mists of error downe went the Idols and their Temples before it 2. Of the Partie 1 From whom CHRIST Which gives us a good passage from the Breath to the Breather Him that is the Nominative case to insufflavit For we are not to looke to the breath altogether but somwhat too from whose mouth it comes whose breath it is And CHRIST 's it is He it is that gives the vigor and vertue to it The touch of His finger the breath of His mouth vertue goes from it sinne cannot stand before it it sends it going blowes it away liâ—e a little dust Take this with you too It is not CHRIST 's breath any breath of His Châ—ist aftâ—â— His reâ—urectiâ—n Mat 27. â—0 but His breath now after His rising and so His immortall breath A mortall He had which he breathed out quando emisit Spiritum when He gave up the Ghost upon the Crosse. All the while he was mortall he held his breath Till it was more then so he breathed it not till it had in it the vigour and power of immortalitie which neither sinne can endure but scatters streight nor the man of sinne for he also shall be consumed with the breath of His mouth Otherwise unlesse it be this of Christ's 2. Thes. 2.8 there is nothing in our breath to worke this effect not in any mans to thaw a frost or to scatter a mist. The soyle of sinne is so baked on men they so hard frozen in the dreggs of of it our winde cannot dissolve it Heare the Prophet after he had beene long blowing at the sins of the people The bellowes saith he arâ— burnt the iron of them consumed the Founder melts in vaine for all his blowing the drosse will not away Ier. 6.29 But I saith God let me take it in hand let me but blow with my winde and I scatter thy transgressions as a mist and make thy sinnes like a morning clowd to vanish away Turne we then to Him whose divine power whose immortall breath can doe it doe it by himselfe and if by himselfe by others also into whom he will inspire it whom in that regard the Prophet calleth GOD'S mouth to separate the precious from the vile Iâ—r 1â— 19. Which being of His breath immortall doth further shew both that there is nothing in this power but perteines rather to another life then to this mortal of ours even to that which is the life of the world to come and that it shall never die this power but hold as long as there is any sinne to be forgiven Had it beene His mortall breath we might have feared the failing now it shall never faile so long as there is any to open his mouth to receive it It is His immortall bâ—eath This for the Partie from whom Now for in eos those into whom it came 2. 〈…〉 Much bound we are to our Blessed Saviour for thus sending and to the Holy Ghost for being thus sent for seeing us furnished with a power we so much stand in need of For sinning as we do and even running our selves out of breath in it and the wages of that being aeternall death what case were we in but for this brâ—ath I see not how we should doe without it To say therefore with them in the Gospell Roâ— 6 23. Benedictus Dâ—us qui dedit talem potestatem Blessâ—d be GOD for sâ—nding such a powâ—r 〈◊〉 9.8 for sending it at all But then secondly qui dedit talâ—m potestatem hominibus that he gave it to mâ—n 1 To mâ—n For as the Sonne of man he gave it and as man to men he gave it to the Sonnes of men upon earth that we need not send up and downe and cast Who shall go up to heaven for us and fetch it thence That if an Angell should come to us Râ—m 1â— 6 as to Cornelius there did he hath not this power to impart he can but bid us send to Ioppa for Petâ—r Aâ—t 10 32. He hath it men have it Angels have it not In eos is more yet to men and to such men such simple men for so they were 2 In eos tâ— simplâ— mâ—n GOD wott a full unfitt and indisposed matter to receive it Idiotes it is Saint Luke's word men utterly unlearned And of no spirit or courage at all the breath but of a Damosell quailed the bâ—st of them Probatur Deus per Apostolos say the Schoolemen Act 4.13 if there were nothing els his very Apostles were enough to prove him to be GOD. For O Lord our Saviour how excellent is thy Name in all the world Thou Psal. 8.1.2
〈◊〉 not so much as a drop of this ointment You shall smell them streight that 〈◊〉 â—he Myrrhe Aloes and Cassia will make you glad Psal. 45.8 And you shall even as soon 〈…〉 others Either they want odor Annointed I cannot say but 〈◊〉 with some unctuous stuffe goe to be it oyle that gives a glibnesse to the tongue 〈…〉 and long but no more sent in it then in a drie stick no odors in it at all Father 〈◊〉 they want I say or their odors are not layd in oyle For if in oyle you shall â—ot smell them so for a few set sermons if they be annointed not perfumed or 〈◊〉 for such Divines we have If it be but some sweet water out of a 〈…〉 sent will away soone water-colors or water-odours will not last But if 〈…〉 oyle throughly they will feare them not To them that are stuffed I know all is one they that have their senses about them will soone putt a difference But what If he be annointed then turne him of hardly with no more adoe without 〈◊〉 for any sending at all Nay we see heer onely annointing served not Christ Himselfe He was sent and outwardly sent besides Messias He was in regard of His â—â—â—ointing Shilo He was too in regard of His sending If you love your eyes wash them in the water of Shilo that is by interpretation Sent. Ioh. 9.7 Or to speake in the style of the â—ext as He was CHRIST for His annointing So was He an Apostle for His sending So is He called Heb. 3. the Apostle of our profession Hâ—b 3.1 with plaine reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere the word in the Text. Vnction then is to goe before but not to goe alone Mission is to follow and no â—â—an though never so perunctus eo ipso to stirr nisi qui vocatus erit sicut Aaron Heb. 5 4. Vnlesse 〈◊〉 called as was Aaron unlesse he be sent as CHRIST heer was for feare of Curâ—â—â—ant non mittebam eos in the Prophet Or of How shall they unlesse they be sent Ier 23.21 Rom. 10.15 〈◊〉 the Apostle For his life he know not if neither Aaron nor CHRIST how any might step up without calling sending ordeyning laying on of hands all are one And marke well this that the Holy Ghost came upon Christ alike for both that there is the Holy Ghost no lesse in this sending then in the annointing They very 〈◊〉 it selfe is a grace expressly so called Rom. 12. Ephâ—s 3. and in diverse places els Rom. 1â—â— Ephes. 3. â— Every grace is of the Holy Ghost and goeth ever and is termed by the name of the Holy â—host usually And in this sense the Holy Ghost is given and received in holy Orders 〈◊〉 we doe well avow that we say Receive the Holy Ghost But we have not all when we have both these for shall we so dwell upon annoinâ—â—â—â— and sending as we passe by the super Me the first of all the three and sure not the last to be looked after A plaine note it is but not without use this situation of â—he Spirit that He is super For if He be super we be sub That we be carefull then to preserve Him in his super to keepe him in his due place that is above In signe â—â—â—reof the Dove hovered aloft over CHRIST and came downe upon Him And in siâ—â—e thereof we submitt our heads in annointing to have the oyle powred upon we submit our heads in ordeining to have hands layd upon them So submit we doe in signe that submitt we must That not onely mission but submission is a signe of one truely called to this businesse Somewhat of the Dove there must be â—eede meekenesse humblenesse of minde â—ut lightly you shall find it that those that be neque uncti neque loti neither annointed 〈◊〉 scarse well washed the lesse ointment the worse sending the farther from this submissiâ—e humble mind That above Nay any above Nay they inferior to none That 〈◊〉 and they under Nay under no Spirit no super they Of all Preposiâ—â—â—â—s thâ—y indure not that not Super all aequall all even at least Their spirit not 〈◊〉 to the Spirit of the Prophetts nor of the Apostles neither if they were now 〈◊〉 but beare themselves so high do tam altum spirare as if this Spirit were their 〈◊〉 and their Ghost above the Holy Ghost There may be a sprite in them there is no 〈…〉 upon them that indure no super none above them So now we have all we should Vnction out of Vnxit Mission out of Misit Submission out of super Me. II. The 〈◊〉 wheâ—eto 1 To bring good tydings Forward now Vpon Me. How know we that Because He hath annointed Me Annointed to what end To send Send whereto That followes now Both wheâ—eto and whom to 1 Whereto To bring good tydings 2 Whom to To the poore 1. Whereto If the Spirit send CHRIST He will send Him with the best sending and the best sending is to be sent with a message of good newes the best and the best welcome We all strive to beare them we all love to have them brought The Gospell is nothing els but a message of good tydings And CHRIST as in regard of His sending an Apostle the Arch-Apostle So in regard of that He is sent with an Evangelist the Arch-Evangelist CHRIST is to annoint this is a kind of annointing and no Ointment so precious no Oile so supple no Odor so pleasing as the knowledge of it 2. Cor. 2.16 called therefore by the Apostle Odor vitae the Savour of life unto life in them that receive it 2. To the poore 2. Sent with this and to whom To the poore You may know it is the Spirit of GOD by this That Spirit it is and they that annointed with it take care of the poore The spirit of the world and they that annointed with it take little keep to evangelize any such any poore soules But in the tydings of the Gospell they are not left out taken in by name we see In sending those tydings there is none excluded No respect of Persons with GOD Act. 10.34 None of Nations to every Nation Gentile and Iew None of Conditions to every condition poore and rich To them that of all other are the least likely They are not troubled with much worldly good newes Seldome come there any Posts to them with such But the good newes of the Gospell reacheth even to the meanest And reaching to them it must needs be generall this newes If to them that of all other least likely then certainly to all Etiam pauperibus is as if He had said Even to poore and all by way of extent ampliando But no wayes to ingrosse it or appropriate it to them onely The tydings of the Gospell are as well for a Act. 16.15 Lydia the purple seller as for b Act. 10.6 Simon the tanner For the
have done For according to the new taken up resolution of the grave Fathers of the societie He should have taught them first to take a paire of ballances and weighed whether the good that would ensue would over-weigh the losse of the towne If it would up with it and spare not That it would certainely For it would strike such a feare the burning of this towne into all the townes about that CHRIST should never after want receiving and it would salve CHRIST 's reputation much who had been thought too great a favourer of these Samaritans and it would be much for His credit that He had Disciples could doe as much as ever could Elias But CHRIST never stands weighing these but for all the parties were Samaritans parties not to be favoured for all it is made His quareile non Eum for all their meanes should be by miracle which cannot be misliked for all this turnes and rebukes them Never thinkes the motion worth the answering as being evill ex totâ substantiâ but rebukes them for moving it rebukes the spirit it came from and rebukes them of ignorance of their owne spirit Ye know not what spirit ye are of As much to say as If ye did ye would make no such motions that you doe make any such it proceeds from Nescitis That would be marked They are in ignorance and the worst ignorance of themselves that move for fire They knew not what spirit they are of but whatsoever it is a wrong spirit it is for heere it is rebuked by CHRIST 1. For Nescitis That which CHRIST rebuketh is Nescitis that is their fault There is no word on which His rebuke can fall but that It can be no good motion that comes from Nescitis For from Nescitis commeth no good without knowledge the soule it selfe is not good Matt. 20.23 Ioh. 4.22 Nescitis quid petatis No good prayer Adoratis quod nescitis no good worship and so ignorant devotion implicite faith blinde obedience all rebuked Zeale if it be not secundùm scientiam Rom. 10.2 cannot be secundùm conscientiam matter of conceit it may be of conscience it cannot be It is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be allowed we see no not in CHRIST 's owne cause 2. For Nescitis cujus spirituâ— Pro. 10.2 And it is not every ignorance this not of the act but of the spirit he chargeth which is more For Spirituum pondeâ—â—or DEVS GOD weighs the spirit men looke to the acts He to the spirit therefore try the act but the spirit rather We may be deceived in any act if we know not the spirit it comes fro One and the 〈◊〉 act proceeding from diverse spirits good for one for another not so 1. Ioh. 4.1 1. Cor. 12.10 Therefore Probate spiritus is ever good counsaile and discretio spirituum a principall part of â—nowledge And if this import us to doe in other mens spirits not to be deceived in them 3. For Nescitis cujus spiritus vos â—â—ch more in our owne that we deceive not our selves which is the third degree Nescitis cujus spiritus cujus vos the foule elench of all ab ignoratione proprij spiritus â—o fall into this fallax For indeed many blind actions come from men by reason of ignorance of this third And this we are to looke to the rather for that we see two so great Apostles like to precipitate themselves into a bloudie act for mistaking this point 1. There are sure many Nescitis they were in Elias first did not that they would doe that is one His fire tooke hold of none but Delinquents every one as deepe in the same fault as another Heere is a great many women and children in the towne not accessorie to this Gen 18.23 Ion. 4.11 GOD would not suffer the wicked and innocent to perish together no not in Sodome would not suffer Ninive to be destroyed because there were in it many that knew not their right hand from their left This did not Elias 2. Then it was but quod fecit Elias not sicut there is another For what Elias did he did by speciall inspiration had a particular Commission and as it were a Privie Seale for it And that we must ever distinguish in the Prophets when they proceed by their generall calling therein we may follow them and when an act is executed and done by them by immediate warrant for such warrant passes not the person no precedent to be made of it Els without their revelation we may do quod fecit Elias and not Sicut And that is a great Nescitis and doth much harme for many a lewd attempt it is sought and if they gett it once over their heads they think they are safe For killing of Kings Sicut fecit Ahud of Queenes Sicut fecit Iehoiada Iud. 3.21 2 King 11.20 for rebelling Sicut Libna No no Quod fecit not Sicut fecit what they did they doe as they did they doe not 3. But if it were Sicut fecit too it would not serve It is a Nescitis still and this is our SAVIOVR CHRIST 's directed to their allegations of Elias I observe they aske of the act and CHRIST answers of the spirit So that Sicut fecit Elias is not enough is but a weake warrant you must be of his spirit as well as doe his act His Sicut will not beare your act unlesse you have his spirit too It is not enough to say thus did Elias unlesse you add I am of the same spirit 4. Then it remaines they must say they are of Elias's spirit and into some such phansie it seemes they were fallen but that is another Nescitis Why what harme iâ— that Elias's spirit I hope was no evill spirit No but every good spirit as good as Elias's is not for every person place or time Spirits are given by GOD and men inspired with them after severall manners upon severall occasions as the severall times require The times sometime require one spirit sometime another Elias's time Elias's spirit As his act good done by His spirit so His spirit good in His own time The time changed the spirit then good now not good For both are faultie the act without the spirit and the spirit without the time And so it may fall out that at sometime one may be rebuked for being of Elias's spirit well enough when Elias's spirit is out of time 5. But why is it out of time That is another Nescitis which CHRIST setts downe plainely when He renders the reason For the Sonne of man is come for we may well make a pause there As if He should say Indeed there is a time to destroy saith Salomon Eccles. 3. that was under the Law Ignea lex the fierie law Eccl 3. â— Deut. 33.2 〈◊〉 Moses calls it then a fierie spirit would not be amisse then was Elias's time 〈◊〉 now the Sonne of
non habetur in the last So quod accipitur datur in this And both these are against the Voluntaries of our Age with their taken-on Callings That have no mitto vos unsent set out of themselves No accipite no receiving take it up of their owne accords make themselves what they are Sprinkle their owne heads with water lay their owne hands on their owne heads and so take that to them which none ever gave them They be hypostles So doth Saint Paul well terme them as it were the mock-Apostles And the terme comes home to them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they be Filij subtractionis right Heb. 10.39 work all to subtraction to withdraw poore soules to make them forsake the fellowship as even then the manner was This brand hath the Apostle set on them that we might know them and avoid them We may be sure CHRIST could have given the Spirit without eny caeremonie held his breath and yet sent the Spirit into them without eny more adoe He would not An outward caeremonie He would add for an outward calling He would have For if nothing outward had beene in His we should have had nothing but Enthusiasts as them we have notwithstanding But then we should have had no rule with them All by divine revelation Into that they resolve For Sending breathing laying on of hands have they none But if they be of CHRIST some must say mitto vos sent by some not runne of their owne heads Some say accipite receive it from some not find it about themselves have an outward calling and an outward accipite a testimonie of it This for accipite Spiritum A Spirit it is that is to be received and much is said in this word Spirit a Spiritum The Spirit Ioh 6.63 2. Cor. 3.6 Iude 10. Ephes. 4.23 it stands as opposed to many 1 The Spirit and flesh CHRIST Ioh. 6. 2 The Spirit and the Letter Saint Paul 2. Cor. 3. 3 The Spirit and the Soule Saint Iude. 4 The Spirit and the minde Ephes. 4. 5 The Spirit and a habit 6 The Spirit and a Sprite Spiritus and Spectrum 7 The Spirit and Hero's Pneumatica that is some artificiall motion or piece of worke with ginnes within it To All these 1. Not the flesh saith our SAVIOVR and if not the flesh not eny humor 1 Not the 〈◊〉 for they are of the flesh Neither they nor their revelations profitt ought to this worke 2. Not the Letter saith Saint Paul not the huske or chaffe we have too much of them every day Quid paleae ad triticum they rather take away life then give it 2 Not the â—etter Ier. 22.13 A handfull of good graine were better then ten load of such stuffe 3. Nor animales Spiritum non habentes saith Iude men that have soules onely 3 Not the soule and they serve them but as Salt to keepe them that they rot not They to have no part or fellowship in this businesse meere naturall men no Spirit in them at all Somewhat there is to be in us more then a naturall soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is another Some inspiring needs somewhat of Accipite 4 Not the mind 4. Nay saith Saint Paul Be ye renewed in the Spirit of your mindes For the minde is not all Nor men to thinke so if they once have got true positions true Maxims in their mind then all is well If the Spirit be not also renewed it is nothing 5 Not an habit 5. The Spirit not a habit gotten with practise and lost againe with dis-use as are the Arts and morall vertues against the Philosophers For though this be vertue yet is it not virtus ex alto this No habituall but a spirituall vertue this 6 Not a Sprite 6. Spiritus non spectrum for that is a flying Shadow voyd of action doth nothing But the Spirit the first thing we read of it it did hover and hatch and make fruitfull the waters Gen 1.2 and fitt to bring forth something of substance 7 Not Hero 's Pneumatica 7. And last which is by Writers thought to be chiefly entended CHRIST 's Spirit not Hero's Pneumatica not with some spring or devise though within yet from without artificiall not naturall but the verie principium motus to be witâ—in Of our selves to move not wrought to it by any gin or vice or skrew made by art Els we shall move but while we are wound up for a certaine time till the plummets be at the ground and then our motion will cease streight All which but thâ—se last specially are against the automata the spectra the puppets of Religion Hâ—pocriâ—â—â— With some spring within their eyes are made to râ—wle and their lippâ—s to wagg and their brest to give a sobb all is but Hero's Pneumatica a vizor â—ot a very face 2. Tâ—m 3.5 an outward shew of godlinesse but no inward power of it at all It is not Accipite Spiritum b Spiritum Sanctum Thirdly I say it would be knowen further what Spirit For Accipite it may be somewhat they may have taken it may be a Spirit But whatsoever it is it is not yet home unlesse Sanctum come too Sanctum it would be if it be right To be a man of Spirit as we call them that be active and stirring in the world will not serve heere if that be all I have formerly told you there is a Spiritum without Sanctum Spirit and holy are two things Two other Spirits there be besides and they well accepted of and in great request 2. Pet. 1.20 1. Cor 2.12 1 One which Saint Peter calls the private Spirit 1 The other that Saint Paul calls the Spirit of the world Which two will consort well together for their owne turnes and for some worldly end but neither of them with this For they are opposed to the HOLY GHOST both The private Spirit first And are there not in the world somwhere some such as will receive none 1 Not Spiritum suum admit of no hand no other HOLY GHOST but their owne ghost and the idoll of their owne conceipt the vision of their owne heads the motions of their owne spirits and if you hit not on that that is there in their hearts reject it be it what it will that make their brests the Sanctuariâ— that in effect say with the old Iâ—â—â—atist Quod volumus Sanctum est That they will have holy is holy and nothing 〈◊〉 Men as the Apostle speaks of them causelesse puft up with their fleshly minde Col. 2.18 His word is to be marked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere inflati they afflaâ—i thâ—se They puffed up these inspired If it make to swell then is it but wind the â—pirit doth it not inspirat non inflat The word is insufflavit there is in sâ—fflavit a 〈◊〉 that beareth downeward
and carries not up So Spiritum Sanctum is not sâ—iritum suum 2 Nor Spiritum mundi Nor Spiritus mundi is not Spiritus CHRISTI Els doth Saint Paul wrong to oppose them It is too sure such a Spirit there is as the Spirit of the world and that the greatest part of the world live and breath and move by it and that it doth well somtimes but without eny reference to GOD or CHRIST or HOLY GHOST For even the acts they doe of Religion are out of worldly reasons and respects Herods reason Videns quia placeret populo saw the world would that way Demetriuâ—'s reason Acts 12.3.19.27 Periclitatur portio nostra It may prove dangerous to their worldly estate The 〈◊〉 Oh sett forward that point of Divinitie for then all they have is ours Gen. 34.23 See 〈◊〉 noâ— whence this winde blowes from what spirit this breath comes from Spiritus mundi plainely And I know not how but as if CHRIST 's mouth were stopped 〈◊〉 His breath like to â—â—ile him the world beginnes to fare as if they had got a new mouth to draw breath from to governe the Church as if Spiritus Praetorij would do things better then Spiritus Sanctuarij and mans law become the best meanes to teach the feare â—f GOD and to guide Religion by In vaine then is all this act of CHRIST 's He might have kept His breath to himselfe But it will not so be When all is done the Spirit must come from the Word and the Holy Ghost from CHRIST 's mouth that must doe this governe the Church Thither we must for Sanctum even to the Sanctuarie and to no other place And a certaine note it is this to discerne the Holy Spirit of GOD from the Spirit of what you will From CHRIST it comes if it be true He breathes it It cannot but be true if it come from Him for He is the Truth And as the Truth so the Wisedome of GOD that if it savor of falshood or follie it came not from Him Ioh. 14.6 1. Cor. 1.3 He breathed it not But His Breath shall not faile shall ever be hable to serve His Church without all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the private Spirit and without all the additaments of Spiritus mundi And if we gape after them we make this Accipite more then needs And if we doe so I know not what shall become of us But the Holy Ghost may be received more waies then one He hath many Spiramina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many manners He comes And multiformis gratia He comes with Which way it is received 1. Pet. 4.10 He and they carrie the name of their cause and to receive them is to receive the Spirit There is a gratum faciens the saving grace of the Spirit for one to save himselfe by received by each without respect to others and there is a gratis data what ever become of us serving to save others by without respect to our selves And there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of a holy Calling For it is a grace to be a conduit of grace eny way 2. Cor. 8.4 All these and all from one and the same Spirit That was heere conferred was not the saving grace of inward Sanctimonie they were not breathed on to that end The Church to this day gives this still in her Ordinations but the saving grace the Church cannot give none but GOD can give that Nor the gratis data it is not That came by the tongues both the gift of speaking diverse languages and the gift of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking wisely and to the purpose And we know none is either the holier or the learneder by his Ordination Yet a grace it is For the very Office it selfe is a grace Mihi data est haec gratia saith the Apostle in more plâ—ces then one and speakes of his Office and nothing els Eph. 2.7 c. The Apostleship was a grace yet no saving grace Els should Iudas have beene saved Cleerely then it is the grace of their Calling this whereby they were sacred and made persons publique and their acts authenticall and they enhabled to do somewhat about the remission of sinnes that is not of like availe done by others though perhaps more learned and vertuous then they in that they have not the like mitto vos nor the same Accipite that these have To speake with the least As the act of one that is a publique Notarie is of more validitie then of another that is none though it may be he writes a much fairer hand And this lo was the grace heere by breathing conferred to them of Spiritum a Spirituall of Sanctum an holy Calling and derived from them to us and from us to others to the world's end Bâ—t take heed we sucke no error out of this word holy No more then we doe out of the word annointed When time was it was shewed the annointing was no inward holinesse or hability to governe by but the right of ruling onely So heere it is no internall qualitie infused but the grace onely of their Spirituall and Sacred function Good it were and much to be wished they were holy and learned all But if they be not their Office holds good though He that is a Sinner himselfe may remitt sinnes for all that and save others he may though himselfe be not saved For it was not propter se he received this power to absolve himselfe but as the next word is quorumcunque eny others whosoever Some adoe we have to plâ—cke this out but out it must For an error it is an old worne error of the Donatists and but new dressed over by some fanaticall Spirits in our dâ—yeâ— that teach in corners One that is not himselfe inwardly holy cannot be the meanes of holinesse to another And where they dare too that One that is not in state of grace can have no right to eny possession or place For they of right belong to none but to the true children of GOD that is to none but to themselves Fond ignorant men For hath not the Church long since defined it positively that the baptisme Peter gave was no better then that which Iudas and exemplified it that a seale of iron will give as perfect a stamp as one of gold That as the Carpenters that built the Arke wherein Noe was saved were themselves drowned in the flood That as the water of baptisme that sends the childe to heaven is it selfe cast downe the kennell Semblably is it with these And they that by the Word the Sacraments the Keyes are unto other the conduits of grace to make them fructifie in all good workes may well so be though themselves remaine unfruitfull as doe the pipes of wood or lead that by transmitting the water make the garden to beare both herbes and flowers though themselves never beare eny And lett that content us that what is